Professional Documents
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Mass Celebration Liturgy
Mass Celebration Liturgy
A Pastoral Introduction
i
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A Pastoral Introduction
April 2005
The Liturgy Office of the Bishops’ Conference Catholic Bishops’ Conference of England & Wales
The Liturgy Office works with the Bishops’ Conference Department of Christian Life
and Worship to provide resources to support worthy celebration of the Liturgy. It
seeks to promote the full, conscious and active participation of all the baptised in
the Liturgy so that they might find there the nourishment and inspiration necessary
to sustain them in their Christian lives and witness.
CATHOLIC TRUTH SOCIETY
Website: www.liturgyoffice.org.uk PUBLISHERS TO THE HOLY SEE
Foreword
Taking part in the Mass is the hallmark that is central and crucial
to our Catholic identity.
Bishop of Leeds
Chairman of the Department for Christian Life and Worship
v
Contents
vi vii
Celebrating the Mass Contents
viii ix
1
An Introduction
1 At the heart of the life of the Catholic Church has always been
the celebration of the Eucharist, or the Mass, as Catholics often call
it. Taking part in the Mass is the hallmark of the Catholic, central
and crucial to our Catholic identity. The first Christians devoted
themselves to the teaching of the apostles, to their ‘communion’
with each other and to prayer, and met together in their homes for
‘the Breaking of Bread’. Over the centuries, Catholics in many
countries have risked their lives in order to celebrate Mass in times
of persecution. Their courageous faith remains an inspiration and
example to the Catholic community today. For Catholics now, as
in the past, the Eucharist is the source and summit of the whole
Christian life. It is the vital centre of all that the Church is and does,
because at its heart is the real presence of the crucified, risen and
glorified Lord, continuing and making available his saving work
among us. The Second Vatican Council reminded us: ‘the most
holy Eucharist holds within itself the whole spiritual treasure of the
Church, namely Christ himself, our Passover and our living bread’.1
An Apparent Tension
2 Yet for an increasing number of Roman Catholics today
there appears to be a certain discontinuity between everyday
experience and the Sunday Mass. For many a discernible gulf
has opened up between the spiritual journey of the individual
and the communal, liturgical acts of worship.
5 The spiritual journey of the individual Catholic, therefore, is 10 It hardly needs saying but the way in which we celebrate
both focussed and informed by the great Christian story with the the Eucharist together is clearly of vital importance to the
joys and challenges of life being intentionally brought into building up of the local Church.
dialogue with the Gospel. Clearly this is more than an
intellectual exercise for, through the hidden life of prayer, a Mature Participation
loving, personal relationship between the believer and their 11 Responsibility for the quality of Catholic liturgical life does
Lord is fostered and developed. not lie with priests alone. The fullness of all that the Eucharist
can be implies the wholehearted engagement of everyone
6 The Liturgy focuses in particular on the Paschal Mystery of involved. At its best, the liturgy gives expression to the loving
Christ’s passion, death and resurrection, whereby “dying he commitment of every baptised person in relationship to Christ.
destroyed our death and, rising, he restored our life:”2. However, we
do not neglect the other events of Christ’s life. Jesus’ self-offering to 12 That ‘the People of God’ will be able to make adequate
the Father was expressed in every word and action of his earlier life. meaningful connection between everyday life and participation
During our celebration of the Eucharist the primary focus of in the Eucharist cannot be simply assumed. Recognising in the
attention is, quite rightly, on the few final momentous days of Jesus’ ebb and flow of liturgical expression a gathering and
life on earth. But we must always be aware that the offering of his transformation of the rich tapestry of personal experience is an
life to the Father had already been expressed in every word and on-going challenge and invitation.
action of his earlier life. The Last Supper, Calvary and the
Resurrection experiences are the culmination of all that went before. 13 The necessity for ongoing liturgical catechesis of all
members of the assembly is, therefore, self-evident. In these
7 In every aspect of daily life, the baptised, Catholic, Christian changing times it is not only children who need to be educated
is called to model him or herself on Christ whose life of joyful into a mature understanding of the liturgy.
service was clothed in humility and rooted in prayer.
Meaningful Interconnection
Gathered For Worship 14 For this essential communal act to be truly authentic it
8 Such an intimate personal connection to the Risen Christ must give expression to the common life of the gathered
implies a close relationship to others who follow Him and this community; the implication being that there is a common life
is expressed in the building of faith communities within the to draw upon. The idea of strangers gathering for Eucharist,
universal Church. Through the public Celebration of the and remaining strangers there a f t e r, does not sit easily with
Eucharist these communities are formed and nurtured. For, as the Gospel message.
we gather around the ‘table of the Lord’ the reality of our
common life is recognised and demonstrated. 15 God draws people together from every race and
background, and each individual brings with them an amazing
9 The General Instruction of the Roman Missal properly richness of personal experience - something which needs to be
describes how Mass is to be celebrated in the Roman Rite. shared and expressed. While this can rarely take place in the
Celebrating the Mass has a broader catechetical and formational Liturgy itself other opportunities should exist within the life of
aim, inviting worshippers to deepen their understanding of why the local Church community. The sharing of ‘good news’ in
we celebrate Mass as we do. Deepening our understanding of small groups, for example, will inevitably flow back into the
why we do something, is often of great assistance to us as we wider Church.
seek to do things well.
4 Celebrating the Mass
Agents of Transformation
16 Active participation in the Eucharist is a transforming
experience. In our prayers, and that of the whole Church, we
seek the transformation not only of the bread and wine into the
Body and Blood of Christ, but that the same Spirit transforms us
also into the Body of Christ. But it does not end here...
The Celebration of Mass Within the one body of Christ there are many gifts and
18 In celebrating the Eucharist, the people of God assemble as responsibilities. But just as each organ and limb is necessary for
the body of Christ to fulfil the Lord’s command to “do this in the sound functioning of the body (see 1 Corinthians 12), so
memory of me” (Luke 22:19). In this most sacred action of Christ every member of the assembly has a part to play in the action
and the Church, the memorial of his death and resurrection is of the whole. It is therefore of the greatest importance that in all
celebrated, God is adored in spirit and in truth, the Church circumstances and on every occasion the celebration be so
identifies itself with the saving Sacrifice of its Lord and, organised that priest, ministers, and faithful may all take their
nourished by his Body and Blood, looks forward in joyful hope own part. The participation of all is demanded by the nature of
to sharing in the supper of the Lamb in the heavenly kingdom.3 the liturgy, and, for the faithful, is their right and duty by reason
of their baptism.7
19 At the Last Supper the Lord spoke to his disciples, took bread
and wine, gave thanks, broke the bread, and gave them the • By apostolic tradition, the Church gathers on the Lord’s Day
Bread of life and the Cup of eternal salvation. After his to celebrate the Lord’s Supper. This Sunday Eucharist, at
resurrection from the dead, two disciples recognised his presence which the entire local community assembles and in which
in these same actions: speaking, taking bread, giving thanks, all play their proper parts, is the primary manifestation of
b reaking and sharing (see Luke 24:13-35). In the Eucharist the the local Church and, as such, the most important and
C h u rch to this day makes Christ’s memorial and celebrates his normative form of Eucharistic celebration.8 It should be in
p resence in the same sequence of actions: in the Liturgy of the every sense inclusive and not be needlessly multiplied.
Word the assembly listens with hearts burning as the Lord speaks (Although more than one mass will often be celebrated in a
to it again and it responds with words of praise and petition; in parish on a Sunday a balance needs to be kept between
the Liturgy of the Eucharist it takes bread and wine, gives thanks, what is convenient, and what helps the Church to become
b reaks the bread, and receives the Body and Blood of Christ.4 an authentic community of faith and mission and celebrate
the Liturgy fully, richly and reverently.) The celebration of
20 These two principal parts of the Mass are so closely connected other Sacraments, when the Roman Ritual allows, may be
as to form one single act of worship: the tables of God’s word and accommodated within it.
of Christ’s body are prepared, and from them the faithful are
instructed and nourished; the spoken word of God announces the • In the celebration of the Eucharist, all present, ordained or lay
history of salvation, the Eucharist embodies it in the sacramental faithful, render the particular service corresponding to their
signs of the liturgy. In addition to these two principal parts, there role and function in the assembly.9 A celebration is the work
a re also the Introductory Rites, which prepare the people for word of the whole body of Christ; the ministers and other members
and Eucharist, and the Concluding Rites, which brings the people’s of the assembly have a part in the action and have a
worship to a close and sends them out to witness and service.5 contribution to make. Each of these special services is
perf o rmed for the good of the whole and for the glory of God.
21 The celebration of Mass is the action of Christ and the Church,
which is “the Sacrament of unity”, namely the holy people of God
united and ordered under the Bishop. It is the action in which the
Christian people, ‘a chosen race, a royal priesthood, a holy nation,
a people set apart’, expresses its unity and its nature. It is the
action of the whole people of God, ministers and congregation,
united with Christ, who is head of the Body.6
9
Chapter 1
The Assembly and its Ministers
Assembly
22 Christ is always present in the Church, particularly in its
l i t u rgical celebrations. In the celebration of Mass, which is a
memorial of the Sacrifice of the cross, Christ is really present
first of all in the assembly itself: “Where two or three come
together in my name, there am I in their midst” (Matthew
18:20).10 At Mass “the faithful form a holy people, a people
whom God has made his own, a royal priesthood, so that
they may give thanks to God and offer the spotless Victim
not only through the hands of the priest but also together
with him, and so that they may learn to offer themselves.11
They should, more o v e r, endeavour to make this clear by their
deep religious sense and their charity toward brothers and
sisters who participate with them in the same celebration.”12
• Times for silent reflection allow the assembly to engage 28 By doing all and only those parts that belong to them,
more deeply in the mystery being celebrated.14 the ministers and other members of the assembly contribute
to the participation of all and show the Church as the body
• The dialogues between the assembly and its ministers, and of Christ, actively engaged in worship of the living God with
the acclamations have a special value as signs of communal the help of various orders and ministries.22 Through the
action and as means of effective communication. More variety of liturgical ministries in the Church, the body of
importantly yet they foster and bring about communion Christ is built up.
between priest and people.15
29 All who exercise a liturgical ministry within the assembly
• Singing is one of the most potent of all expressions of need proper preparation for their responsibilities. They are to
communal awareness and common purpose.16 have the competence to perform the particular ministry with
which they have been entrusted.
• Uniformity in posture and gesture likewise expresses and
fosters a unity of spirit and purpose.17 30 The formation of liturgical ministers is both spiritual and
Liturgical Ministry technical. Although this formation varies in extent and depth
depending upon the nature of the particular ministry, it will
25 All members of the assembly contribute to the Eucharistic normally have liturgical, biblical, and technical components.
Celebration in ways appropriate to their particular order or
liturgical function.18 • T h rough liturgical formation ministers acquire an
understanding of the Mass as a whole, with particular
26 Part of the pastoral responsibility given by the Bishop to emphasis on the parts of the Mass for which they have
the Parish priest is to ensure that the liturgy is celebrated specific responsibility. They should especially learn the
authentically with due regard to liturgical law and the needs intimate connection between the two principal parts of the
of the people. Parish priests should take care to promote the Mass, the Liturgy of the Word and the Liturgy of the Eucharist.
full and active participation by all the people, for the liturg y
is the primary and indispensable source from which the • Through biblical formation they are helped to understand
faithful are to derive the true Christian spirit.19 Theirs the cycle of Scripture readings and to perceive the revealed
especially is the responsibility for the formation of the message of the Scriptures by the light of faith.
assembly for its part in the liturgy and for the formation of
particular ministers.20 • Through training in the particular skills of their ministry,
they learn to make the best use of their personal gifts and
27 The faithful should not refuse to serve the people of God strengths in order to communicate the person and
gladly whenever asked to perform some particular ministry or message of Christ by the reverent use of word, gesture,
role in the celebration.21 Women and men, the young and old, or movement.
people of every race and way of life should avail of these
opportunities so that the liturgy may be seen to be the work of 31 The words and actions of the liturgy give verbal and bodily
the whole body of Christ. expression to the profound realities of God’s gracious activity
and the people’s attitude in response to God. Equal care is
therefore to be given by liturgical ministers to the verbal and
physical elements of the liturgy.
12 Celebrating the Mass The Assembly and its Ministers 13
• Both to assist the assembly to appreciate the genre and context • The choir remains at all times a part of the assembly. It can
of the different passages of Scripture and benefit from a different serve the assembly by leading it in sung prayer and by
voice, it is better to have a different reader for each reading.43 re i n f o rcing or enhancing the song of the assembly, for
example, by sharing the singing of the verses or sections
• The responsorial psalm should be sung by a psalmist or of a hymn or song alternately, by introducing a sung
cantor, but, if necessary, may be led by a reader.44 response or antiphon, or through harmony or other
elaboration. It should never displace, or dominate the
• When there is no deacon, a reader may carry the Book of rightful song of the assembly.52 Occasionally it will be
the Gospels before the presiding priest in the entrance appropriate for the choir alone to sing more elaborate
procession and lay it on the altar.45 music, for example, a motet, which can assist the prayerf u l
reflection of the assembly.
• When there is no deacon, the reader may, from the ambo,
announce the intentions in the General Intercessions.46 • The organ and other instruments have the particular role of
supporting and encouraging the assembly’s participation
Ministers of Music through song.53 In addition, in their own right, they can
powerfully assist contemplation and express praise and a
43 A psalmist, a cantor, an organist, other instrumentalists, a
variety of human feelings before God.
choir, and a director of music assist the assembly’s full
participation in singing the songs, responses, and
acclamations which are constitutive elements of the liturgy.
18 Celebrating the Mass The Assembly and its Ministers 19
• The Director of Music, working collaboratively with other • Servers hold the book while the presiding priest proclaims
ministers, has a particular responsibility for helping to select the presidential prayers with outstretched hands. They
musical settings which allow for the worthy celebration of bring and hold such things as books, thuribles, water
the Liturgy, respecting the different nature of the texts and jug and towel, plates and dishes, and micro p h o n e s .
actions of the liturgy.54 They lead the entrance and concluding pro c e s s i o n s
with the cross and candles; they escort the deacon (or
Extraord i n a ry (Commissioned) Ministers of Holy Communion priest) to the ambo and stand at his side while he
44 “Since the Eucharistic Celebration is the Paschal Banquet, it p roclaims the Gospel reading. They may, on more
is desirable that the faithful who are properly disposed receive solemn occasions, accompany the procession with the
the Lord’s Body and Blood as spiritual food as he commanded.”55 gifts. They look after the thurible, pre p a re it for the
priest or deacon, and themselves may incense the
45 Bishops, priests and deacons are the ordinary ministers of assembly and other ministers.
Holy Communion. If a large number are to receive Communion,
the ordinary ministers will frequently need assistance in • The number of servers will depend upon the
distributing Communion, so that the Communion rite is not circumstances and the tasks to be performed. Especially
unduly long. It will regularly be needed when Communion is at large-scale celebrations, there should be a competent
given under both kinds, the form of Communion in which the minister or master of ceremonies with responsibility for
Eucharistic banquet is more clearly signified.56 This assistance is ensuring that these various tasks are properly assigned
given by extraordinary ministers, be these instituted acolytes or and carried out.59
commissioned ministers of Communion, formally commissioned
for a given period or, in case of necessity, deputed by the priest Ushers
celebrant for a particular occasion.57 48 Saint Paul instructed the assembled community to
“welcome one another as Christ has welcomed you, to the glory
46 These various ministers serve Christ present in the assembly of God” (Romans 15:7). It will often be appropriate for those
by ministering his Body and Blood to their brothers and sisters. commonly referred to as ushers to exercise this ministry of
They also serve the unity of the worshipping community by welcome by greeting people at the church door, making sure
taking Communion to those members who are prevented by they are provided with all necessary books, music, and other
sickness, old age, or other cause from taking part in the gathering items for the celebration, such as candles or palms, and helping
for Mass. In accord with an ancient tradition, it is appropriate for them find their places.60 The people are assembling as table
Communion to be taken directly from the Sunday Eucharist to the guests of the Lord to share in a supper as sisters and brothers.
sick and to those unable to leave their homes. They will appreciate this more readily if they are made welcome
by re p resentatives of the community and acknowledged
Servers informally by their neighbours.
47 In addition to the service of instituted acolytes, service at
the altar by other ministers represents a long liturgical tradition. • Especially in larger assemblies, special arrangements are
These servers exercise their ministry within the assembly and likely to be necessary so that visitors and those unfamiliar
enhance the quality of celebration for the whole assembly by with the community and its worship may be put at ease and
taking part in processions and by ensuring that all requisites for drawn into the celebration.
the celebration are available at the appropriate moments.58
20 Celebrating the Mass 21
• Ushers also help when, at any time during the celebration, Chapter 2
members of the assembly become ill or otherwise
need assistance. The Eucharistic Celebration and its Symbols
• Ushers may assist with the collection and with processions.
52 “In the liturgy, by means of signs perceptible to the senses,
Sacristan human sanctification is signified and brought about in ways
49 The Sacristan has responsibility for the careful arranging of proper to each of these signs.”65 The entire ritual complex of
the liturgical books, the vestments, and other things needed for actions, objects, words, and persons which constitute the
the celebration of Mass.61 symbolism of the Eucharist is integral to its effectiveness.
Ministers responsible for preparation of place of worship 53 Bread and wine, breaking and sharing, eating and drinking,
50 It is important that the place where the Church gathers for standing, kneeling, bowing, and greeting should not need to be
worship be kept clean and tidy, fit for its purpose. The church explained. It is in sharing and experiencing these actions in their
should be decorated appropriate to the mysteries of salvation natural integrity and consistency that their spiritual significance and
celebrated through the unfolding of the liturgical year. There is effect are appropriated. The more clearly and powerfully each of
great value in decorating the Church, particularly for Sundays them signifies, the more directly their effect will be perceived and
and other principal Feasts, however decoration should be experienced. Words clearly proclaimed, actions deliberately and
carefully considered so that it complements the liturgy, rather gracefully performed, elements and objects authentically made and
than distracting from it.62 reverently handled contribute to the integrity of the liturgy and allow
its symbolism to work to greater effect.
Director of Liturgy
51 The General Instruction and other Church documents Gesture and Posture
stress the need for every liturgical celebration to be pre p a red 54 The active participation of the faithful is first of all internal
so that it meets the needs of those who participate.63 It is in that their thoughts reflect what they hear, do, and say during
desirable, there f o re, that in cathedrals and larger churc h e s the liturgy. It is also external in that through their outward
there is a person with responsibility for the preparation and bearing and gestures they express their inner participation in
coordination of liturgical celebrations.64 They will work in the liturgy. The ritual interplay of the internal and external
collaboration with those in ordained ministry and those who elements of the liturgy conveys the transcendence and the
coordinate the various liturgical ministries including musicians immanence of the living God whom the assembly worships.66
and servers. They may be assisted by a liturgy group. Indeed
in many communities such a group will take on the role of 55 Since worship engages people fully, in every aspect of their
this ministry. The diocesan liturgy commission has a role in being, they worship God with their bodies and feelings as well
the establishment of good preparation and practice at as their minds and spirits, with their hands and feet as well as
diocesan celebrations. their eyes and ears. The non-verbal elements of the liturgy can
reinforce the spoken word and, at times, express what cannot
be articulated in words. Because of their power, the gestures
and postures of the liturgy deserve as much care as its words.
22 Celebrating the Mass The Eucharistic Celebration and its Symbols 23
56 The people are called as members of an organic whole, not 60 We sit to listen, to rest, to watch. At Mass it is appropriate, for
as disparate individuals. A Christian assembly that worships example, to sit during the Homily and at the Preparation of the
“with one heart and soul” (Acts 4:32) adopts a common posture Gifts.70 Except in case of infirmity it is not usually an appropriate
as a sign of its unity. Such common posture both expresses and p o s t u re for other moments of the liturgy where a more engaged
fosters the mind and spiritual attitude of those present. It is p o s t u re, such as standing or kneeling is to be preferred.
through each one’s making this common posture their own that
the faithful manifest themselves as members of one body, with 61 Within the dioceses of England and Wales diff e re n t
Christ as their head.67 communities will have pre f e rence for different posture .
However, within any particular celebration (except in case of
• Some actions and gestures are performed by the whole physical infirmity) a uniformity of posture should be observed by
community together, for example, making the Sign of the all taking part. Observing this discipline both expresses and
Cross, standing to pray, sitting to listen, bowing to show fosters the mind and spiritual attitude of those present.71
reverence, moving forward to present and re c e i v e , Guidance on what is good practice is provided in the General
exchanging the sign of peace. Instruction to the Roman Missal.72 Pastors will take care to ensure
that the congregation understands the spiritual meaning of the
• Other actions are performed by the priest celebrant or p o s t u re adopted, and be helped to pray its actions.
another minister, for example, praying with hands raised
and outstretched, blessing with hands extended over the Other Postures and Gestures
people, showing the consecrated elements to the people, 62 Other gestures employed in the celebration of the Mass
and the Breaking of the Bread. include bowing, kissing, genuflecting, and striking the breast.
Each of these gestures has had a natural significance in human
Posture experience and in Christian liturgical tradition, but this may vary
57 There is a common understanding of the significance of the considerably according to culture and epoch.
postures of standing, sitting, and kneeling within our culture.
63 Bowing may be seen as a natural and gracious sign of
58 We rise to greet people, to honour someone important, to respect, a sign of reverence and honour offered to persons or
express readiness for action, or when seized with excitement. In to their images. There are two kinds of bows, a bow of the head
Christian liturgical tradition, standing is the basic posture of an and a bow of the body.73
Easter people lifted up to greet its risen Lord. The assembly
stands at Mass, for example, during the proclamation of the • A bow of the head is made when the three Divine Persons are
Gospel reading.68 named together, and at the name of Jesus, of the Blessed Virgin
Mary, and of the Saint in whose honour Mass is celebrated.
59 We kneel as a human gesture of submission. In Christian
tradition, kneeling is an acknowledgement of one’s • A bow of the body, or a profound bow, is made: towards
creatureliness before God. It can signify penitence for sin, the altar; or while the priest is genuflecting after the
humility, reverence, and adoration.69 consecration if, for good reason, the congregation is
standing during the Eucharistic Prayer.74
24 Celebrating the Mass The Eucharistic Celebration and its Symbols 25
• A handclasp may be a more authentic sign than the • These prayers are proclaimed by the priest alone, presiding
customary handshake.77 in the person of Christ. For this reason they are called
the ‘presidential prayers’.83 They are addressed to God in
the name of the entire Church and on behalf of the
whole assembly.
26 Celebrating the Mass The Eucharistic Celebration and its Symbols 27
• When the presider calls the assembly to prayer by the 76 G reat importance should be attached to the use of singing
invitation Let us pray, all first observe some moments of in the celebration of the Mass, with due consideration for the
silence in which they place themselves in God’s presence culture of the people and abilities of each liturgical assembly.
and make their personal petitions, before the presidential Although it is not always necessary (e.g., in weekday Masses)
prayer is offered which gathers together this silent prayer of to sing all the texts that are of themselves meant to be sung,
the whole assembly.84 every care should be taken that singing by the ministers and
the people is not absent in celebrations that occur on Sundays
• By a most ancient tradition of the We s t e rn Churc h , and on holy days of obligation.
presidential prayers have a trinitarian structure, being
addressed to God (Deus, Pater, Domine) with and through In the choosing of the parts actually to be sung, however,
the Son as mediator, in the unity and power of the Holy preference should be given to those that are of greater
Spirit, who convokes the Church, maintains it in importance and especially to those to be sung by the priest or
communion, and empowers it to pray.85 the deacon or the lector, with the people responding, or by the
priest and people together.91
• The assembly makes the presidential prayer its own and
expresses its assent in the acclamation Amen.86 77 There are various forms of prayer that by their very nature
or because of their function in the liturgy lend themselves to
Dialogues being sung. It is important that when sung the settings used are
73 The dialogues between the priest and the congregation, appropriate to the prayer form and text.
such as the Greeting and Preface Dialogue, and the dialogue
before the Gospel, are of particular importance. They are not • The psalms used in the liturgy, for example, the responsorial
simply outward signs of communal celebration but foster psalm and others designated in the Simple Gradual, are
and bring about communion between priest and people.87 songs and poems of praise intended for singing. The
They create that level of active participation to which the opening and communion antiphons, when used, are also
gathered faithful must contribute in every form of the Mass, texts that by their very nature should be sung, along with
so that the action of the entire community may be clearly appropriate psalm verses.92
expressed and fostere d . 88
• Other texts, for example, the acclamations, before the
Common Texts Gospel and within the Eucharistic Prayer, together with the
74 Some texts belong to the whole assembly and as such are Gloria call for the whole assembly to take them up and with
recited or sung, as appropriate, by the priest and congregation enthusiasm voice them in song.93
together. These are, for example, the acclamations (Gospel
Acclamations, Acclamations within the Eucharistic Prayer), the • It is especially appropriate that on Sundays, and other
Profession of Faith, and the Lord’s Prayer.89 solemn or festive occasions elements of the liturgy such
as the Eucharistic Prayer or at least its preface should be
Sung Texts sung. The Eucharistic Prayer is the central prayer and
75 Singing is the sign of the heart’s joy. St Augustine says high point of the Mass, when it is sung its importance is
rightly: ‘Singing is for one who loves.’ There is also the ancient shown and the assembly can be drawn more fully into
proverb: ‘One who sings well prays twice.’90
28 Celebrating the Mass The Eucharistic Celebration and its Symbols 29
the prayer. The singing of this prayer also expresses the Music
solemn nature of the day or occasion being celebrated. 80 As an art placed at the service of communal prayer, music is part
The other presidential prayers may also be sung. of the liturgical action, drawing people together and transforming
them into an assembly of worshippers. For this reason music is
• The dialogues between priest and faithful at various considered integral to worship and serves a ministerial function.97
points during the Mass of themselves create a level of
active participation. The singing of these texts gives 81 All other things being equal, Gregorian chant, as being proper
heightened expression to the ritual nature of this to the Roman Liturgy, has pride of place in the musical patrimony
common action.94 of the Church. It is there f o re desirable that the faithful should
know how to sing together at least some parts of the Ordinary of
Invitations and Introductions the Mass in Latin set to the simpler Gregorian melodies.98
78 At certain moments in the Mass, indicated in the rubrics
and in this Introduction, the deacon or presiding priest gives 82 However, in every period the Church has admitted other
formal invitations to elicit the people’s action, response, or styles and forms of music, according to the proper genius and
silent preparation for prayer. In addition the presiding priest circumstances of peoples, providing they correspond to the
may facilitate the people’s participation by brief and well- spirit of the liturgical action and that they encourage
p re p a red comments.95 participation by all the faithful.99 The same remains true in our
day, and the requirements of the liturgy. The music of our own
• All such introductions should be adapted to the different day, from every culture and region, should also serve the
circumstances and occasions, and the understanding of assembly and its worship with due reverence and honour.100
those participating.
• Invitations may be expressed in the words provided or in 83 In choosing music for liturgy, consideration should be given
similar words. They should be brief and well-prepared. to the music itself, the text, and the ritual function. Musical
factors include the quality of composition, its ability to express
• Invitations intended to be followed immediately by a the tone, content, and form of a text (for example, an
response from the people should end with a acclamation or a hymn), and the ease with which it can be
recognisable cue. remembered and sung. A text may be prescribed (for example,
the Sanctus) or freely chosen (for example, a thanksgiving song
Private Prayers after Communion). Ritually, music may be an accompaniment to
79 Some prayers prescribed in the Mass, for example an action (for example, a procession) or a constitutive element
before the proclamation of the Gospel, at the Preparation of of the rite itself (for example, the memorial acclamation).101
the Gifts, and at the cleansing of vessels are personal
• The primary sources for the texts of liturgical music are
prayers to the ministers concerned, prayed that they might
Scripture and the prayers of the liturgy.
exercise their ministry with greater attention and devotion.
Since these prayers are by their nature personal to the • Many forms or types of music are employed in the liturgy
m i n i s t e r, they are to be recited inaudibly. 96 During these according to the nature of the various components of the
moments of preparatory prayer the lay faithful too are rites, for example, the responsorial form, acclamations,
encouraged to pray silently and in their own way during responses, and hymns.
these moments of preparation.
30 Celebrating the Mass The Eucharistic Celebration and its Symbols 31
• Music is provided in the Missal as a model, especially when acclamations before the Gospel and within the Eucharistic
singing will be unaccompanied. Composers may create Prayer (the Sanctus, memorial acclamation, and Amen), and to
suitable settings appropriate to our traditions and culture. the dialogues between the priest and the people (for example,
Guidance for the composers of settings for liturgical texts, the preface dialogue and the final dismissal).106
The Roman Missal - A Guide for Composers, is available on
the Liturgy Office website.102 • The description of the Order of Mass (Part 2) which follows
makes recommendations as to which elements may or
84 Instrumental music may be employed to lend a particular should be sung. A table indicating priorities Singing the
tone to the celebration and especially to create an atmosphere Mass is available on the Liturgy Office website.107
conducive to recollection, stillness, or silent prayer. Many
different instruments may be used to effect. Care should be 90 On occasions such as the celebration of a wedding or a
taken that instrumental music does not distract from the spoken funeral requests may sometimes be made that secular texts
text or liturgical action.103 and music be introduced to the celebration. Any texts used
within the liturgy should be entirely in conformance with
85 Music is integral to every liturgical celebration. Not every the biblical and theological tradition of the Church. Secular
liturgy, however, is celebrated with the same degree of texts and music will usually be more fittingly employed
solemnity. Sundays and Solemnities enjoy pride of place and outside the liturgy, for example, at the reception, or times
demand greater preparation. Other celebrations are planned in of private prayer.
the light of the community’s needs and resources.
Silence
86 During Advent musical instruments should be played with a 91 Silence is an important element in all communication. It is
moderation that is in keeping with the spirit of joyful particularly important to allow for silence as a part of the
expectation characteristic of this season, but does not anticipate dialogue between God and the community of faith. It allows
the fullness of joy belonging to the celebration of the Nativity of for the voice of the Holy Spirit to be heard in the hearts of the
the Lord.104 people of God and to enable them to unite personal prayer
m o re closely with the word of God and the public voice of
87 From Ash Wednesday until the singing of the Gloria at the the Churc h . 108 During liturgical silence all respond in their
Easter Vigil, the organ and other instruments should be played only own way, recollecting themselves, pondering what has been
to support the singing. An exception is made for Laetare Sunday heard, petitioning and praising God in their inmost spirit.109
(the Fourth Sunday of Lent) and for Solemnities and festive days.105
92 Liturgical silence is not merely an absence of words, a
88 It is important that the music chosen reflects the nature of pause, or an interlude. It is a stillness, a quieting of spirits, a
the season or occasion, that it contributes to developing a stable making of time and leisure to hear, assimilate, and respond. Any
repertoire, and, if it will be used regularly, that it be strong haste that hinders reflectiveness should be avoided. The
enough to bear repetition. dialogue between God and the community of faith taking place
through the Holy Spirit requires intervals of silence, suited to the
89 The selection of music begins with the liturgical texts assembly, so that all can take to heart the word of God and
themselves. Priority should be given to singing the constitutive respond to it in prayer.110
parts of the Mass in preference to hymns, and among these
parts priority should be given to the responsorial psalm, to the
32 Celebrating the Mass The Eucharistic Celebration and its Symbols 33
• Liturgical silence is a corporate activity shared in by all Materials and Objects required
present, by which all support and sustain each other in
profound prayerful solidarity. It demands a stillness and for the Celebration of Mass
prayerful concentration, which the priest celebrant and all
ministers can help to bring about. Principal Liturgical Furnishings
93 The general plan of a church must be such that in some way
• Structurally, liturgical silence is indispensable to the rhythm it conveys the image of the gathered assembly. The people of
of a balanced celebration. Without periods of prayerful and God gathered together at Mass possess a coherent and
reflective silence the celebration can become perfunctory in hierarchical structure, expressed by different ministries and a
its haste or burdensome in its unrelieved sound and song. different action for each part of the celebration. The general
plan should also allow all the participants to take the place most
• The purpose of any particular silence, depends on where it appropriate to them and should encourage the proper carrying
occurs in each part of the celebration. In the Penitential Act, out of each one’s role.113
all pause to remember their sinfulness and the loving-
kindness of God in Christ. At the opening prayer, they put 94 The faithful, including the choir, should have a place that
themselves and their deepest needs and desires before God. facilitates their active participation.114
After the readings and Homily, they savour God’s word,
ponder it in their hearts like Mary (see Luke 2:19), and apply 95 The place for the priest celebrant, the deacon, and the
it to their lives. After Communion, they praise and pray to other ministers is in the sanctuary. This is the place where
God in their hearts.111 the altar stands, the word of God is proclaimed, and the
priest, the deacon, and the other ministers exercise their
• Even before the celebration itself, calm and opportunities for
office. It should suitably be marked off from the body of the
silent prayer and reflection have their proper place in the
c h u rch either by being somewhat elevated or by its
church, in the sacristy and in adjacent areas so that those
distinctive design and appointments. It should, however, be
gathering for the assembly of the Church may recollect
l a rge enough to allow the Eucharist to be celebrated
themselves and begin to prepare for prayer together.112
properly and easily seen.115
Providing opportunities for such calm and quiet is one of
the many ways in which a community is able to show
96 Even though all these elements must express a hierarc h i c a l
hospitality to those gathering for worship.
arrangement and the diversity of roles, they should
nevertheless form a close and coherent unity, clearly
e x p ressive of the unity of the entire holy people. Indeed, the
character and beauty of the place and all its furnishings should
foster devotion and show the holiness of the mysteries
celebrated there .116
34 Celebrating the Mass The Eucharistic Celebration and its Symbols 35
Altar Chair
97 “The altar on which the Sacrifice of the Cross is made 99 The priest celebrant’s chair ought to stand as a symbol of
present under sacramental signs is also the table of the Lord to his office of presiding over the assembly and of dire c t i n g
which the People of God is called together to participate in the prayer.128 It symbolises unity, leadership, and service to the
Mass, as well as the centre of the thanksgiving that is g a t h e red assembly. Christ is present in the person of his
accomplished through the Eucharist.”117 A fixed altar, particularly minister. The position of the chair should allow the priest to
when made of stone, also is a clear symbol of Christ Jesus, the be seen easily and heard by all in the assembly.129
Living Stone (1 Peter 2:4; cf. Ephesians 2:20).118
• From the chair the priest leads the Introductory and
• Out of respect for the memorial banquet which is celebrated Concluding Rites and presides over the Liturgy of the Word.
at it, the altar is adorned with a covering throughout the He may also give the Homily at the chair, sitting or standing,
Eucharist and after.119 and say the Prayer after Communion.130
• The table of the altar itself holds only what is necessary for • On occasion additional seating may need to be provided in
the celebration, for example, the vessels and Missal, (such the sanctuary for other ministers, for example,
items themselves remaining on the altar only for as long as concelebrants, deacons, servers. It should be arranged with
they are needed).120 care, not obscuring the particular symbolism of the
presider’s chair, and, so that all ministers may exercise their
• Candles are required at every liturgical service as a sign of functions effectively.131 Care should also be taken that this
reverence (see para. 114).121 additional seating does not obscure the view of sanctuary
for the rest of the assembly.132
• There is also to be a cross on or near the altar (see para. 104).122
• Decorative items such as flowers may be placed near or
Other Liturgical Furnishings
around the altar, but not on it (see para. 121).123
Tabernacle
Ambo 100 It is appropriate that in each church the Blessed
98 When the Scriptures are proclaimed in the church, it is Sacrament be reserved from Mass in a tabernacle. This
Christ himself who speaks. 124 The ambo, the place from tabernacle should be located in a part of the church that is
which the Scriptures are proclaimed, is regarded as the truly noble, prominent, readily visible, beautifully decorated,
“table of God’s word”. Its design should indicate the dignity and suitable for prayer.133
of that word. 125
101 The Blessed Sacrament is reserved in the first place, so
• The dignity of the ambo requires that only a minister of that Communion and viaticum may be taken to the sick and the
the word should make use of it. 126 The ambo is used dying. Its reservation also affords a precious opportunity for the
exclusively for the proclamation of God’s word in the rest of the faithful for worship and adoration of the Lord’s
Scriptures, including the singing of the responsorial abiding presence.134
psalm; the elucidation and application of the word in the
Homily and general intercessions; and also the Easter
p roclamation (E x s u l t e t).127
36 Celebrating the Mass The Eucharistic Celebration and its Symbols 37
102 Communion should be distributed from the Tabernacle Other Sacred Images
at Mass only when for extraordinary circumstances the 105 In the earthly Liturgy, the Church participates, by a
liturgical norms can not be observed. The General Instruction foretaste, in that heavenly Liturgy which is celebrated in the
of the Roman Missal clearly stipulates that Communion at holy city of Jerusalem toward which she journeys as a pilgrim,
Mass should be distributed from elements consecrated at that and where Christ is sitting at the right hand of God; and by
celebration so that, even by means of the signs, Communion venerating the memory of the Saints, she hopes one day to have
will stand out more clearly as a participation in the Sacrifice some part and fellowship with them.138
offered at this Mass.135
Thus, images of the Lord, the Blessed Virgin Mary, and the
Cross and other Sacred Images Saints, in accordance with the Church’s most ancient tradition,
should be displayed for veneration by the faithful in sacred
Cross buildings and should be arranged so as to usher the faithful
103 The Paschal Mystery celebrated in the eucharistic toward the mysteries of faith celebrated there.139 For this reason,
liturgy was accomplished through the Crucifixion and care should be taken that their number not be increased
Resurrection. Christians glory in the cross of the Lord (see indiscriminately, and that they be arranged in proper order so
Galatians 6:14). As a constant reminder of the cost of as not to distract the faithful’s attention from the celebration
salvation and the symbol of Christian hope, the cross should itself.140 There should usually be only one image of any given
be visible to the entire assembly during the Eucharist. It may Saint. Generally speaking, in the ornamentation and arrangement
be carried in procession, or there may be a fixed cross on or of a church as far as images are concerned, provision should be
near the altar.136 Care should be taken not to multiply crosses made for the devotion of the entire community as well as for
in the place of worship and so detract from the effect of this the beauty and dignity of the images.141
symbol of the Paschal Mystery. Other Materials and Objects
104 It is usual for this Cross to bear a figure of Christ crucified. 106 Materials and objects used in the Eucharist are to be “truly
However, in the tradition of the Church the saving mystery of worthy and beautiful,” authentic in their noble simplicity, and
the Crucified One has been represented in different ways, well adapted to sacred use.142 The greatest care and sensitivity
sometimes by a figure of the suffering or dead Christ on the are necessary, even in the smallest matters, to achieve “a noble
cross, sometimes by a figure showing the Resurrected Lord simplicity and elegance.”143
standing in triumph as King or High Priest at the cross;
Bread and Wine
sometimes without representation of the person of the Lord but
simply by a plain cross. 107 The very nature of sacramental symbolism demands that
the elements for the Eucharist be recognisable, in themselves
• It is desirable that such a cross, recalling the saving Passion and without explanation, as food and drink.
of the Lord, remain near the altar even outside of
l i t u rgical celebrations.137 • Bread must be recently baked, made only from wheat flour,
and should have the appearance of food.144 In colour, taste,
texture, and smell it should be identifiable as bread by those
who are to share it.145
38 Celebrating the Mass The Eucharistic Celebration and its Symbols 39
• It is there f o re expedient that the eucharistic bread, even 109 The fundamental eucharistic symbolism of the many
though unleavened and baked in the traditional shape, be sharing in the one bread and one cup is more clearly expressed
made in such a way that the priest at Mass with a when all the bread is contained in a single vessel and all the
congregation is able in practice to break it into parts for wine in one chalice. However, additional vessels will need to be
distribution to at least some of the faithful. Small hosts are , provided in most circumstances.
however, in no way ruled out when the number of those
receiving Holy Communion or other pastoral needs re q u i re • Vessels for the Body of Christ preferably have the form of
it. The action of the fraction or breaking of bread, which gave plates or shallow bowls rather than of chalices or reliquaries.
its name to the Eucharist in apostolic times, will bring out
more clearly the force and importance of the sign of unity of • Chalices for the blood of Christ should be large enough for
all in the one bread, and of the sign of charity by the fact that the quantity of wine needed from the assembly to drink.
the one bread is distributed among the brothers and sisters.146 The vessels should be designed to be easily handled
between minister and communicant, and easily tilted by the
• Wine should be natural and pure, from the fruit of the grape, communicant for the purpose of drinking.
and free from any foreign substance.147 To be seen and
recognised for what it is and what it signifies, it can help Other Vessels
greatly if the wine is brought to the altar in clear glass 110 Other vessels used in the Eucharistic rite should also be
containers and is of a sufficiently rich colour to be clearly made of worthy and durable materials although their design
distinguishable from water. should in some way indicate their lesser function.
• Care should be taken to ensure that the bread and the wine • Vessel for the presentation of the gift of wine to the
for the Eucharist are kept fresh; that the wine does not sour priest. This should be large enough to contain the
or the bread spoil or become too hard to be broken easily.148 amount of wine needed for the Communion of the
assembly. If it is made of glass the symbol of the wine
• In parishes where there is a ministry of baking the will be more evident.
Eucharistic bread for the community, care should be taken
to observe the canonical requirement that plain wheat flour • A small jug or cruet should be provided for pouring a little
and water only should be used.149 (Recipes for baking bread water into the chalice at the Preparation of the Gifts.
for the Eucharist are available on the Liturgy Office
website.150) Where there are vineyards within the parish, • A larger jug and basin is more appropriate for the washing
deanery or diocesan boundaries, “fruit of the vine and work of the priest’s hands after the Preparation of the Gifts.
of human hands” can take on an enhanced meaning when Generous quantities of water and a towel will be
the wine used has been produced in the locality. necessary if the priest is to do more than wet the tips of
his fingers.
Eucharistic Vessels
108 Vessels for the eucharistic elements normally should be
made of precious metal, their form in keeping with local culture
and with their function in the liturgy.151
40 Celebrating the Mass The Eucharistic Celebration and its Symbols 41
• Concelebrating priests wear either a chasuble and stole, or a • Black may be used, where it is the practice, in Masses for
stole alone, over the alb. Vestments that differ in size, shape, the Dead.
and ornamentation can obscure unity, emphasise individualism,
and detract from the presidential role of the presiding priest. • Rose may be used, where it is the practice, on Gaudete
Sunday (Third Sunday of Advent) and on Laetare Sunday
• The deacon wears an alb, stole, and dalmatic; but the (Fourth Sunday of Lent).
dalmatic may be omitted, either out of necessity or on
account of a lesser degree of solemnity.156 On more solemn days, festive, that is, more precious, sacre d
vestments may be used, even if not of the colour of the day.158
• Acolytes, readers, and other lay ministers may wear the alb
or other attire that is lawfully approved in each region by
the Conference of Bishops.157
42 Celebrating the Mass The Eucharistic Celebration and its Symbols 43
115 Candlesticks are to be appropriately placed either on or • Although the focus should always be the candle and not the
around the altar in a way suited to the design of the altar and stand the design and the decoration of stand merits
the sanctuary. They should not interfere with the faithful’s clear consideration. It may be found appropriate to have different
view of what takes place at the altar nor impede the actions for stands available to hold the Paschal candle when it is used
the celebration of Mass.161 in the different areas of the church. Perhaps a more
substantial stand might be used on the sanctuary during the
• At least two candles are to be lit for every celebration Easter Season, a more discreet stand for use at Funerals and
with even four or six especially for a Sunday Mass or on in the baptistery a stand or bracket with baptismal motifs.
a holy day of obligation. If the Bishop of the Diocese
celebrates, then seven candles should be used. (The use Incense
of greater numbers of candles on certain occasions is 117 Incense has been used since before Christian times both
one simple way of applying the principle of ‘progessive as a sign of respect and honour and as a symbol of prayer rising
solemnity,’ cf. 130 below. The practice of using seven before God. Incense suggests both the otherness of the
candles at Mass when the Bishop of the Diocese transcendent God and the cloud which symbolised God’s glory
presides derives from the ancient custom of the Diocese and presence in the midst of the Israelites. It can contribute
of Rome.)162 powerfully to a sense of mystery. As a sweet-smelling aroma, it
represents the prayers of the Church rising before God as an
acceptable oblation (see Psalm 141:2; Revelation 8:4).
44 Celebrating the Mass The Eucharistic Celebration and its Symbols 45
• Incense, which when burning appeals to our sight and our Adorning the Church
sense of smell, should be used in amounts sufficient to be
readily seen and smelled.
Flowers
• In the introductory rites, incense may be carried in the 118 The use of fresh flowers is encouraged as a way of
entrance procession and used at the veneration of the altar. engaging in the beauty and dignity of celebration. Discerning
In the Liturgy of the Word, it may be carried in the Gospel use of flowers can indicate the relative importance of particular
procession and used to venerate the Book of the Gospels. In occasions, and signify the keeping of particular seasons.
the Liturgy of the Eucharist, it may be used at the
preparation of gifts to honour the gifts of bread and wine • During Advent the floral decoration of the church should be
and the altar and to acknowledge the presence and action in keeping with the season, not anticipating the full joy of
of Christ in the priest celebrant and the other members of the Nativity of the Lord.167
the assembly. It may also be used at the showing of the
Body and Blood of the Lord after their consecration.164 • During Lent the church is not to be decorated with flowers.
Laetare Sunday (Fourth Sunday of Lent), Solemnities, and
• The use of incense at any of these points, or at all, is Feasts are exceptions to this rule. Flowers used on these
optional, and its use at any one point does not necessitate days should be removed after Evening Prayer II.168
its use at all the others. It is used in order to express the
solemnity of a particular celebration or to enhance a 119 Artificial flowers and plants should not be used. Dried
particular moment within a celebration. flowers, ferns and sprays may be used, particularly in winter months.
• Before or after an incensation, a profound bow is made to 120 Care should be taken to use flowers to guide the eye to
the person or object that is incensed, except in the case of the various centres of liturgical action - for example the entrance
the incensation of the altar and the gifts for the Sacrifice of to the Church, the ambo, the altar, the presider’s chair; on other
the Mass. The thurible is swung back and forth three times occasions the font, the place for reserving the sacred oils etc.
(only) for the incensation of the Blessed Sacrament, the gifts
for the Sacrifice of the Mass, the altar cross, the Book of the 121 Moderation should be observed when decorating altars.
Gospels, the Paschal candle, the priest and the people.165 Floral decorations should always be modest and placed around
Each means or sign of Christ’s presence is therefore each the altar rather than on top of it.169
accorded the same honour.
Banners
• The thurible is swung back and forth twice (only) for the 122 The whole environment of the church can be enhanced
incensation of relics and images of the Saints exposed for through the use of banners and other visual media. These can
public veneration. These are incensed only at the beginning be used to give focus to a particular liturgical season or
of the celebration, after the incensation of the altar.166 occasion. Care should be taken that these complement and do
not detract from the liturgical celebration or design of the
building itself. Banners and other materials should not be fixed
to the altar, ambo, font, as this leads to a secondary symbol
obscuring a primary one.
46 Celebrating the Mass The Eucharistic Celebration and its Symbols 47
123 A parish might commission a series of banners, for Participation Aids for Congregational Use
example, for the liturgical cycle and its patronal Feast which can 126 It is often helpful to provide a congregation with a
be used annually and so become part of the way that parish service leaflet or sheet. This should provide sufficient
enters into the keeping of each season. information to help them to know the pattern that a particular
l i t u rgy will follow.
Liturgical Books
124 The ritual books - principally the Roman Missal and the • On Sundays it may prove necessary only to include the sung
Lectionary/Book of the Gospels - used in the celebration of the texts and indication of the scripture readings (references
Eucharist serve to communicate God’s presence to us in the and summary verses from the Lectionary).
word or to signify the Church’s loving and full response to God.
In both capacities they facilitate the action of Christ in the • On other occasions, particularly when a significant number
Church.170 of the assembly may be non-communicants or non-
believers the leaflet should also contain spoken texts proper
• Books from which the word of God is proclaimed are to the assembly, including the dialogues and responses. It is
treated with veneration. They need to be of large size, also helpful to include the structure of the particular rite as
s t rong binding, and noble design. Care should be taken found in the liturgical books.
that by virtue of their worth, dignity and beauty, the
Lectionary and Book of the Gospels can serve as signs and • The texts of readings and presidential prayers should not
symbols of higher realities.171 usually be included in these leaflets. These are texts
proclaimed that they might be heard and prayed in
• Ministerial editions of the ritual books, though not venerated common. Being invited to follow them in printed texts, runs
should also be of large size, strong binding, and noble the risk of removing from the congregation their proper role
design and treated with care. Current editions of ritual of active listening and responding and replacing it with one
books authorised for use in England and Wales should of attending or following the liturgy. Care should be taken
always be used.172 however to make special provision for people who are deaf
or visually impaired. Similar provision should also be made
125 Ministers should always use the appropriate liturg i c a l for those who are not fluent in the language of celebration
books in the exercise of their particular ministry. Where the as a sign of hospitality, for example, to foreign visitors or
direct use of ritual books is not possible or when material refugee communities.
is used that does not derive from such books, e.g. the
prayer of the faithful, these texts should be presented in a • Proper care should be taken to obtain appro p r i a t e
worthy binder. permissions for reproduction of all copyrighted texts.
• The use of pamphlets and leaflets by the presider or other • More detailed guidance can be found in Guidelines for
ministers detracts from the visual integrity and dignity of the the production of service sheets available on the Liturg y
total liturgical action.173 Office website.174
49
Chapter 3
Adaptation of the Liturgy
127 The celebration of the Eucharist, like the entire Liturgy, is
carried out through perceptible signs that nourish, strengthen,
and express faith. Thus, the utmost care must be taken to
choose and to arrange those forms and elements provided by
the Church that, in view of the circumstances of the people and
the place, will more effectively foster active and full
participation and more properly respond to the spiritual needs
of the faithful.175
129 These adaptations consist for the most part in the choice
of certain rites or texts, that is, of the chants, readings, prayers,
explanations, and gestures which may respond better to the
needs, preparation, and culture of the participants. Such choices
are entrusted to the priest celebrant. Nevertheless, the priest
must remember that he is the servant of the Sacred Liturgy, and
that he himself is not permitted, on his own initiative, to add, to
remove, or to change anything in the celebration of Mass.177
137 When the Church does not mandate proper texts those
responsible for preparing the celebration182 need to give
careful consideration to which texts they choose to use. The
Roman Missal offers a wide selection, for example, the prayers
for Masses for Various Needs or Votive Masses.183 Choice needs
also to be made amongst the approved Eucharistic Prayers and
their pre f a c e s .184
Chapter 4
Introductory Rites
139 In the Introductory Rites, Christ joins the Church to
himself and gathers her children to join their voices to his
perfect hymn of praise. Thus, the liturgical assembly, “where
two or three come together in Christ’s name, and where he is
found in their midst (cf. Mt 18:20), is the ‘first image that the
Church gives of herself’”.186 Indeed the assembly itself is also the
first instance of Christ’s presence in the liturgy.187
Entrance Procession
140 The assembly’s worship begins with the opening song and
procession, which help to create a sense of identity, a willingness
to celebrate, and an awareness of the mystery being unfolded.189
• The opening song should be such that everyone is able in
some degree to join in singing it. The purpose of singing at
this time is to open the celebration, foster the unity of those
who have assembled, introduce their thoughts to the
mystery of the liturgical season or festivity, and accompany
the procession of the priest and ministers. When there is no
singing, the antiphon may appropriately be used by
incorporating it into the introductory remarks that may
follow the greeting. The Roman Rite provides an antiphon
to be sung at this point, although it may be replaced by a
psalm or suitable liturgical song. The text and the music
should be suited to the mystery being celebrated, the part
of the Mass, the liturgical season or the day.190
• Depending on the occasion, the procession is led by ministers • As the first dialogue between priest and people, the greeting
carrying the thurible with burning incense, the cross, and and response should be both warm and reverent. Casual
two candles. They are followed by servers and other and personalised greetings that emphasise a merely human
ministers, then the deacon or reader carrying the Book of the exchange and obscure the mystery of Christ’s presence and
G o s p e l s, if it is to be used. Concelebrants, the deacon of the action are inappropriate.
Mass, and the priest celebrant then follow. If the Book of the
Gospels has been carried, it is placed on the altar upon
143 The Mass of the day may be introduced at this point. A
arrival in the sanctuary.
very brief and well-prepared comment can help to create the
appropriate atmosphere and give tone and orientation to the
141 The altar is an abiding symbol of Christ and the centre of
entire celebration.197
the eucharistic action.191
• At this point visitors, guests, and special groups may briefly
• The priest and deacon, together with concelebrants and
be welcomed to the celebration.
other ministers in the procession, bow to the altar on arrival
as a sign of reverence. If there is a tabernacle containing the • When significant numbers of children are present, it is
Most Blessed Sacrament on the sanctuary, they genuflect. proper that they be acknowledged and addressed directly at
Ministers who are carrying a liturgical object, (for example, this point.198
a cross, book, or candle), do not genuflect but bow their
heads.192 Afterward, the priest and deacon, and any • Though the introduction will normally be the task of the
concelebrants, make an additional reverence to the altar priest, on occasion, for example, when the presider is
with a kiss.193 unknown to the congregation, it may be fitting for the
deacon or some other member of the assembly to do this.
• On more solemn occasions, this reverencing of the altar
may be further enhanced by the use of incense.194 Penitential Act
144 The Roman Missal provides several forms of the
• After the procession and the reverencing of the altar, the
Penitential Act. The choice between them should be made on
priest and deacon proceed to the chair. It is from the
the basis of the liturgical season, the feast, the particular
chair that the priest greets the people and continues to
preside over the Introductory Rites and the Liturgy of occasion, for example, a particular ritual Mass, or on the basis
the Word. 195 of the circumstances of the assembly that gathers for the
celebration. Each of the forms of the Penitential Act begins with
Greeting an invitation by the priest. On occasion the invitation may
appropriately be incorporated into the introductory remarks that
142 After making the Sign of the Cross together, the priest and
may follow the greeting.
people exchange formal greetings as a mutual acknowledgement
and evocation of the presence of Christ in their midst and as a
145 In the Penitential Act the assembly, gathered in God’s
prayer for his sustaining power.196
presence, recognises its sinfulness and confesses the mystery of
Christ’s love. This may take one of three forms, each of which
conclude with a prayer of absolution.
58 Celebrating the Mass Introductory Rites 59
• I confess... The first form, once a private prayer of Rite of Blessing and Sprinkling of Water
preparation, is a general confession that invokes the 147 The blessing and sprinkling of water serves as a
support of the communion of saints and, specifically, of the memorial of Easter and Baptism. When it is used it replaces the
community gathered for the Eucharist. Penitential Act. God is thanked for intervening to save us
t h rough the medium of water and is asked to continue to give
The Season of Lent is a particularly appropriate time to select forgiveness and life.
this form of the Penitential Act.
• Because of its emphasis on Easter and Baptism, the Blessing
• Lord, we have sinned against you... The second form and Sprinkling may appropriately take place on Sundays,
comprises verses of the penitential psalms. especially in the season of Easter.201
The weekdays and Sundays of Ordinary Time are particularly • The use of chant or song during the sprinkling will help
appropriate times to select this form of the Penitential Act. sustain the unity and highlight the meaning of this rite.
• Lord Jesus, you are... Lord, have mercy. The third form, although Gloria
a Penitential Act, takes the form of a litany of praise through 148 The Gloria is one of the Church’s most ancient hymns. In
which the assembly comes to know afresh its need for the love the West its use was originally restricted to the opening of only
and mercy of God. In this litany the assembly addresses praise the most solemn eucharistic celebrations.
to Christ our Redeemer for his saving acts. A number of models
are offered for imitation and adaptation. All such adaptations • The Gloria is by nature a festive hymn and is normally sung
should, like the models provided, focus on Christ and his mercy. entirely, or in part, by the people. The text of this hymn
may not be replaced by another text.
The litany of praise is sung or recited. The verses or tropes may
be sung by a cantor or choir.199 • The Gloria is sung on Sundays outside the seasons of
Advent and Lent, on Solemnities and Feasts, and at special
The Seasons of Advent, Christmas, Easter and Ordinary Time are celebrations of a more solemn character.202
particularly appropriate times to select this form of the Penitential Act.
Other Opening Rites
Kyrie 149 Other opening rites are provided in the Roman Rite for
146 The Kyrie is an ancient chant by which the assembly use on particular occasions. These rites occur on certain special
acclaims the Lord and pleads for mercy. It is used to conclude the feasts, such as the Feast of the Presentation of the Lord or
first form and second form of the Penitential Act and is included in Passion Sunday; when the Liturgy of the Hours is combined
the third form of the Rite. The Roman Church adopted it from the with the Mass, or when special rites are celebrated during the
E a s t e rn liturgies, where it formed the response to various litanies Mass, for example, the Dedication of a Church, Rites of
of intercession. It may be used in English or in the original Greek.200 Christian Initiation of Adults, rites of infant Baptism, Marriage,
or Funeral rites.
• It is by nature a chant and, when used, is normally sung by
all, with the choir or cantor having a part in it.
60 Celebrating the Mass 61
• As the culmination of the Introductory Rites, a Collect is 151 The Mass is made up of the Liturgy of the Word and the
always used. It may be sung or said. Liturgy of the Eucharist, which are so closely connected as to
form one act of worship. In the word of God the divine
• After the invitation Let us pray, all observe some moments covenant is announced; in the Eucharist the new and everlasting
of silence so that they may be conscious of the fact that they covenant is embodied and renewed.205
are in God’s presence, and call their petitions to mind.
152 The chosen people entered into a special covenant with
• The collect always ends with a full Trinitarian conclusion, to God at Sinai, a covenant that was renewed and fulfilled on
which the assembly responds Amen. Calvary. By hearing the word proclaimed in worship, the
faithful again enter into the unending dialogue between God
• A collect is provided for particular days in the calendar. The and the covenant people, a dialogue sealed in the sharing of
table, Occasions when the Mass texts of the day may be the Eucharistic food. The meaning of Communion is
replaced found on the Liturgy Office website,204 indicates p roclaimed in the word; the message of Scripture is made
when there is freedom to choose from other alternatives. actual once again in the Communion banquet. The
Care should be taken with regard to the prescriptions of the p roclamation of the word is thus integral to the Mass and at its
local calendar. On other occasions there is much wider very heart.
choice available, for example from the texts given for Votive
Masses and for Masses for Various Needs and Occasions. 153 The readings from Sacred Scripture and the chants
between the readings form the main part of the Liturgy of
the Word. The Homily, Profession of Faith, and Prayer of
the Faithful expand and complete this part of the Mass.
For in the readings God speaks with his people, opening
up to them the mystery of redemption and salvation, and
nourishing their spirit; Christ himself is present in the
midst of the faithful through his word. The Homily is an
integral part of the liturgy to assist the assembly to hear
the voice of the Lord in his word. By their silent listening
and pondering, and by their singing and acclamation, the
people make God’s word their own, and they also aff i rm
their acceptance of it by the Profession of Faith. Finally,
having been nourished by this word, the assembly makes
petition in the Prayer of the Faithful, praying for the
needs of the entire Church and for the salvation of the
whole world. 206
62 Celebrating the Mass Liturgy of the Word 63
154 The Lectionary for Mass, revised at the direction of the be taken that the prayerful silence is established before
Second Vatican Council, has opened up the treasures of the the reader moves from or to the ambo, and that their
Bible, so that richer fare might be provided for the faithful at the movement does not break the silence.
table of God’s word. The Introduction to the Lectionary speaks
extensively of the place of the word of God in the plan of • It may sometimes be helpful for the Liturgy of the Word to be
salvation and in the life of the Church. All who share in the i n t roduced by a brief word on the background of the
ministry of the word will want to study this introduction and readings. Such comments, whether from the priest or another
take its teaching to heart. minister, should always be succinct and well prepared.212
155 The proper celebration of the Liturgy of the Word • The readings may be chanted, provided the form of singing
involves many elements and several ministers, but care is respects the rhythms and genius of the language and does
necessary so that the many human words and elements do not not obscure the words.
obscure the divine word itself.
• The conclusion to the First and Second Readings This is the
156 The functions of the various ministers, and guidelines for word of the Lord may be sung, so as to elicit from the
their service, are given in the Introduction to the Lectionary and faithful a sung response of gratitude for the word of God.213
in the General Instruction of the Roman Missal.207 Responsorial Psalm
Biblical Readings 161 The responsorial Psalm follows the First Reading and
157 In the Scriptures the community of faith even now hears is an integral part of the Liturgy of the Word. After hearing
God speaking to it. For this reason the biblical readings and and taking to heart God’s word, the assembly re s p o n d s
their accompanying Scripture chants may not be omitted, with words which are themselves God-given. This
shortened, or replaced by non-biblical texts.208 response, the Psalm, holds great liturgical and pastoral
importance because by this use of the word of God
158 The readings are to be proclaimed from the ambo.209 meditation on the word of God is fostere d . 214
159 The high point of the Liturgy of the Word is the The psalms have been used to give prayerful expression to
proclamation of the Gospel reading. The other readings in the faith and feelings of God’s people over the centuries. They
their established sequence from the Old and New Testaments w e re used by Christ himself in prayer. In these words of
pre p a re the assembly for this pro c l a m a t i o n . 210 wonder and praise, repentance and sorrow, hope and trust, or
joy and exultation the Church now responds to God’s word.
160 The principles governing the selection and distribution of The psalms in the Lectionary have been selected to help the
these readings are explained in the I n t roduction to the Lectionary.211 assembly to meditate on and respond to the word that has just
been pro c l a i m e d .
• A brief prayerful silence is observed before a reading as 162 The assembly is to be helped and encouraged to discern
the assembly prepares to listen to God’s word. A God’s word in the psalms, to adopt them as their own prayer,
somewhat longer period of silence is observed after the and to experience them as the prayer of the Church.
reading, allowing all to ponder on the word spoken. It
is often preferable for the reader to remain at the ambo
during the silence. If this is not practicable care should
64 Celebrating the Mass Liturgy of the Word 65
• It is preferable that the psalms, the songs and hymns of 165 The Gospel Acclamation has traditionally accompanied
Israel, be sung. The singing of psalms may be done in a the Gospel Procession, in which the Book of the Gospels is
variety of ways. The usual form is responsorial: the psalmist carried to the ambo accompanied by lights and incense.
or cantor sings the verses and the whole assembly takes up
the response. In the direct form, which is also permitted, • As an acclamation, the Alleluia or Gospel acclamation is
there is no intervening response and the cantor, or the sung by everyone present. The verse may be sung by cantor
whole assembly together, sings the verses consecutively.215 or choir (or even recited).221
• The common responsorial Psalms, and responses provided • The Alleluia or Gospel acclamation looks forward to the
in the Lectionary for various seasons and days, may be used Gospel reading. It does not respond to the previous
instead of the one assigned for the day, if that choice would reading, from which it is separated by a distinct pause.
facilitate sung participation.216
• The assembly stands while the procession moves to the
• But if other ways of singing or sharing the psalms are ambo and the Alleluia is sung.
appropriate, such as the use of a sung response with a
recitation of the text, these too may be used, so that the • Where there is only one reading before the Gospel (for
people’s participation may be facilitated by every means.217 example as on a ferial weekday) the Alleluia or the verse
before the Gospel may be omitted if it is not sung.222
• Even when it is impossible to sing the psalm, it may be
possible to support and enrich its recitation with Gospel Reading
instrumental music. Psalms should always be recited in a 166 Because the proclamation of the Gospel reading is the
manner conducive to meditation.218 high point of the Liturgy of the Word:
• The psalm should not be replaced by a non-scriptural song • It is distinguished from the other readings by special marks
or text. of honour:
Gospel Acclamation the people stand to hear the Gospel reading and acclaim
Christ present and speaking to them;
164 The Alleluia or Gospel Acclamation is an acclamation by
which the assembly of the faithful welcomes and greets the Lord servers with candles may stand on each side of the ambo, and
who is about to speak to them in the Gospel, and by which they the book may be incensed before the text is proclaimed;
express their faith.220 and it is reverenced by the minister after the proclamation.223
66 Celebrating the Mass Liturgy of the Word 67
• If the Book of the Gospels is used, it is carried in procession 168 In the readings God’s word is accessible to people of
from the altar to the ambo.224 every age and condition, but the Homily as a living
explanation of the word increases its impact by assisting the
• The proclamation of the Gospel reading is never omitted, faithful to assimilate it and apply it in their lives. It leads
even at Masses with children at which an abbreviated them from contemplation of the word to pro f o u n d
Liturgy of the Word is permitted.225 appropriation of the mystery of Christ and his Sacrifice in a
more wholehearted celebration of the Eucharist and in their
• By tradition the office of proclaiming the Gospel is not a daily lives.230
presidential function. Therefore a deacon or priest other
than the presider should proclaim the Gospel. Only if no 169 If it is to fulfil its purpose, the Homily must be the fruit
deacon or other priest is present is it to be read by the priest of meditation, carefully prepared, and in length, style, and
who presides.226 content sensitively adapted to the needs and capacities of all
present.231 This may well be more easily achieved if the priest
• The deacon (or priest), with hands joined, greets the people prepares the Homily in shared reflection and prayer with
with The Lord be with you, and while announcing the members or representatives of the congregation.
Gospel passage he makes the Sign of the Cross first on the
book, then on his forehead, lips, and breast. The faithful • On Sundays and holy days of obligation there must be a
also sign themselves in this way and then respond, Glory to Homily at all Masses celebrated with a congregation; it may
you, Lord.227 not be omitted without a serious reason.232
• Even if the Gospel reading itself is not sung, it may be • A Homily is strongly recommended on the weekdays of
helpful to sing the greeting and title of the Gospel Advent, Christmas, Lent, and Easter and on other
reading at the beginning and This is the gospel of the Lord occasions when people come in considerable numbers.
at the end, so as to allow the people to sing their For the benefit of those people who are regular
acclamation. 228 On more solemn occasions, it may be participants, and because it is indeed an integral part of
appropriate to repeat the sung Alleluia at the end of the the liturgy, a Homily is appropriate at almost all Masses
Gospel reading after the final acclamation Praise to you, with a congregation.233
Lord Jesus Christ.
• The Homily is ordinarily given by the priest who
Homily presides. A deacon or concelebrating priest may be invited
167 The Homily is an integral part of the liturgy and a to preach.234
necessary source of nourishment for the Christian life. In
the Homily, firmly based on the mysteries of salvation, the • The priest celebrant gives the Homily from the ambo or
mysteries of the faith and the guiding principles of while standing at his chair, from the ambo, or when
Christian living are expounded, most often from the appropriate, in another suitable place.235 In particular
S c r i p t u res proclaimed but also from the other texts and circumstances, such as in an unrenovated church or at a
rites of the liturg y .229 celebration with children, the homilist may need to
approach closer to the congregation in order to
communicate effectively.
68 Celebrating the Mass Liturgy of the Word 69
• The custom of beginning and ending the Homily with preach to the Catholic community this should be during a
the Sign of the Cross has its origins in preaching outside non-sacramental liturgy so that all may be united to the
Mass. However, the Homily is fully a part of the liturg y ; fullest extent possible in the whole of the act of worship
the people have already blessed themselves and being offered.241
received the greeting at the beginning of Mass. It is
better, then, not to have a repetition of this Sign before Profession of Faith
or after the Homily.236 170 In the Profession of Faith, the people respond and give
their assent to the word of God heard in the readings and
• It is most appropriate that a period of silence follow the explained in the Homily. Before they celebrate the mysteries of
Homily, so that the people may take the word of God to faith in the Eucharist, they recite the rule of faith in a formula
heart and pre p a re a response to it in prayer.237 approved for liturgical use.242
• If catechumens are present, they may be kindly • The Profession of Faith is recited by priest and people
dismissed before the Profession of Faith in order to go together on Sundays and Solemnities. It may also be said at
and reflect together on the word proclaimed. Texts for other solemn celebrations.243
this dismissal are provided in the Rite of Christian
Initiation of Adults.238 • The form customarily to be used is the Nicene Creed. The
Apostles’ Creed, the baptismal creed of the Church of Rome,
• At Masses with children, where few adults are present, if may replace the Nicene Creed at Masses with children and
the priest lacks the necessary skills to communicate with on the Sundays of Lent and the Easter Season as the Church
children he may ask another adult to speak after the celebrates the mystery of the Resurrection of Christ in the
Gospel re a d i n g . 239 Such preaching has its own rites and Sacraments of Initiation. No other Creeds may be
importance, though it is not a Homily. used. Care should be taken to ensure that children develop
familiarity little by little with the Nicene Creed.244
• Given the nature and importance of the Homily it should
not be suppressed or replaced by appeals or other form s • At the Easter Vigil, and at Masses in which baptism or
of preaching. confirmation is celebrated, the Profession of Faith is
replaced by the renewal of baptismal promises. The
• On occasion, perhaps in connection with special appeals renewal of baptismal promises may also replace the
and collections someone may be invited to preach or speak Profession of Faith at the Masses of Easter Sunday.245 In
to the assembly in connection with this work. If a priest or Masses that include acceptance into the order of
deacon, they may incorporate their appeal into their catechumens and in ritual Masses for the election or
Homily. If so, it is important that they participate in the enrolment of names or for the Scrutinies, the Profession of
whole celebration. If that is not possible or if a lay person Faith may be omitted.246
makes the appeal it is proper that the appeal be made after
the Post-Communion prayer.
• The Directory for the application of the Principles and Norms
of Ecumenism reminds of the restriction of the preaching of
the Homily to a priest or deacon.240 It envisages that when
a minister of another ecclesial community is invited to
70 Celebrating the Mass Liturgy of the Word 71
• The origin and nature of the creed indicate that it is more 1 7 3 The priest celebrant directs the prayer from the
naturally recited than sung. If it is sung, it should be in a c h a i r. He briefly invites the people to pray, and at the end
way that involves the entire assembly, either by all together he draws their intercessions together in a brief concluding
or by the people alternating with the choir.247 prayer with a short doxology. The intentions are pro p o s e d
by a deacon, a cantor, re a d e r, other minister, or members
• In the Nicene Creed, a profound bow is made by all at of the assembly at the ambo or another suitable place.
the phrase by the power of the Holy Spirit... and was After each intention, the faithful respond by silent prayer
made man. or a common response or both. They aff i rm the
concluding prayer of the priest with their A m e n. 250
• In the Apostles Creed, a profound bow is made during the
recitation of the words who was conceived by the power of • It is appropriate for the Prayer of the Faithful to be included
the Holy Spirit, and born of the Virgin Mary. in all Masses.251
• At the Masses of Christmas day and the Annunciation all • Both the priest’s introduction and the proposed intentions
kneel at the words: by the power of the Holy Spirit... and was a re addressed to the assembly, not to God. They are
made man or who was conceived by the power of the Holy invitations or biddings to the faithful, who norm a l l y
Spirit, and born of the Virgin Mary. will first pray silently for each intention and then give
e x p ression to their common prayer in an invocation
The Prayer of the Faithful sung or said together after each intention.
171 Enlightened and moved by God’s word, the assembly A l t e rnatively, the prayer after each intention may
exercises its priestly function by interceding for all humanity. simply be off e red in silence. 252
Because “the joy and hope, the struggle and anguish of the
people of this age and especially of the poor and those • These intentions should be short, clear, and objective
suffering in any way are the joy and hope, the struggle and enough for the faithful to understand and respond to
anguish of Christ’s disciples,”248 the Church prays not just for them without difficulty. They should express the prayer
its own needs but for the salvation of the world, for civil of the entire community. 253 T h e re should be a
authorities, for those oppressed by any burden, and for the significant pause after the intention has been re a d ,
local community, particularly those who are sick or who while the assembly prays before the response is sung
have died.249 or said.
172 Thus, even though the intercessions may be quite • The response they are to evoke is petition rather than praise,
concrete or particular in content, they should always look thanksgiving, or repentance.
beyond the concerns of the local assembly to the needs of
the whole Church and of the wider world. They are a sign • On particular occasions, when other Sacraments or particular
of the communion of the particular assembly with all other rites are celebrated in conjunction with the Mass, the range
assemblies and with the universal Churc h . of intentions may be more closely concerned with the
occasion; but even so, the intercessions should always
include some general or universal intentions.254
72 Celebrating the Mass 73
• For each intention, the invitation to pray and the response Chapter 6
may be sung or the entire intention may be sung or even
spoken while music is played. Liturgy of the Eucharist
• The Roman Rite does not envisage the inclusion of devotional
prayers in the Prayer of the Faithful.255 As is traditional with 174 At the Last Supper, Christ instituted the Sacrifice and
liturgical prayer, the Prayer of the Faithful is addressed to Paschal meal that make the Sacrifice of the cross present in the
the Father, through the Son and in the Spirit. Church. From the days of the Apostles the Church has
celebrated that Sacrifice by carrying out what the Lord did and
• Those who read the intentions return to their place only handed over to his disciples to do in his memory. Like him, the
after the completion of the concluding prayer. Church has taken bread and wine, given thanks to God over
them, broken the bread, and shared the bread and cup of
• Sample formulas for the Prayer of the Faithful are given in blessing as the Body and Blood of Christ (see 1 Corinthians
Appendix III of the Roman Missal. Further guidance is 10:16). The Church’s Eucharist, in all its rich variety of forms and
provided on the Liturgy Office website.256 traditions, has always retained this basic shape: the taking of the
elements of bread and wine in the preparation of the gifts, the
act of thanksgiving in the Eucharistic Prayer, the Breaking of the
Bread, the giving and sharing of the Body and Blood of Christ
in Communion.257
177 The purpose of this rite, then, is to prepare the altar, the
gifts which are placed on it, and the assembly ready for the
Eucharistic offering which is to follow.
74 Celebrating the Mass Liturgy of the Eucharist 75
Preparation of the Altar • The collection of money takes place first. As an integral
178 First, the altar, the Lord’s table, is prepared as the centre part of the Eucharistic liturgy since apostolic times, its
of the Eucharistic liturgy. Until this point in the celebration, with purpose and value will be better appreciated if, after the
the exception of its veneration at the beginning, the altar has Prayer of the faithful, the priest celebrant, ministers, and
not been the focus of attention. It remains almost bare and people all sit and wait while the collection is taken and
unused during the Liturgy of the Word, which is centred at the then made ready with the other gifts for the procession.
ambo. Now the setting is prepared for the sacred meal.260 The collection is not to be taken during the Profession
of Faith or the Prayer of the Faithful, nor should it
• Everything indicates that a new and important stage of the continue during the Prayer over the Offerings or the
liturgy is about to commence. A corporal is laid out of Eucharistic Prayer. Music or song may begin with the
sufficient size to accommodate all the vessels that may be collection and continue during the procession of gifts; it
brought to the altar now and at the time of Communion. should continue at least until the gifts have been placed
on the altar.
• The corporal, purificators, and Missal are requisites needed for
the celebration. However, they are not themselves offerings or • The bread and wine are carried in the procession in vessels
gifts and are not brought up in the procession of gifts. They that can be seen by all the assembly. So far as is possible,
should be brought reverently but without ceremony from a side the bread and wine should each be contained in a single
table, along with the chalice if it will be prepared at the altar. vessel, so that priest and people may be seen to be sharing
the same food and drink in the sacrament of unity.
• Since these are preparatory tasks, they are carried out by a
deacon, acolyte, server, or other members of the assembly. • The gifts of bread, wine, and money are carried forward
by members of the congregation. It is more expressive of
Presentation of the Gifts the assembly’s identification with the gifts if the procession
179 It is one of the Church’s most ancient customs that the passes right through the assembly. The gifts are accepted
people themselves provided the materials for the Eucharist. They by the priest, who may be assisted by the deacon and
also brought other foodstuffs to be blessed for their own use and other ministers. The collection of money and other gifts
for the poor. The rite of carrying up the gifts continues the spiritual are deposited in a suitable place but away from the
value and meaning of this ancient custom. This is also the time to Eucharistic table.263
bring forward money or gifts for the poor and the Church.261 • Besides money, gifts in kind and other real gifts for the poor
are appropriate, but not token items that will be retrieved
180 The Procession with the Gifts is a powerful expression of and returned to ordinary use after the celebration. If it
the assembly’s participation in the Eucharist and in the social is intended to make use of things that symbolise the
mission of the Church. It is an expression of the humble and particular work or identity of the assembly or occasion for
contrite heart, the dispossession of self that is a necessary celebration, these are best brought to the sanctuary as part
prerequisite for making the true offering which the Lord Jesus of the Entrance procession and displayed near the altar or
gave his people to make with him. The Procession with the other suitable place. They should not be brought in the
Gifts expresses also our eager willingness to enter into the “holy p rocession with the gifts of bread and wine.
exchange” with God: “accept the offerings you have given us,
that we in turn may receive the gift of yourself.”262
76 Celebrating the Mass Liturgy of the Eucharist 77
• The purpose of any music at this point is to accompany • The priest holds the vessel containing the bread slightly
the collection, the procession, and the presentation of above the altar and blesses God. He places the bread on the
gifts, particularly when these will occupy a considerable altar. He then holds the chalice in the same way, blesses
period of time. Sung texts need not speak of bread and God, and places the chalice on the altar.
wine, nor of offering. Texts expressing joy, praise,
community, as well as the spirit of the season, are • Since the taking of bread and wine is expressed primarily
appropriate. Since the presentation of gifts is pre p a r a t o r y , by the action, normally both formularies will be uttered
instrumental music or silence may often be more effective. inaudibly. If there is no music, the priest may say them
aloud. In this case, the people respond with the
• Care should be taken that the musical elaboration of this acclamation, Blessed be God for ever. The two formularies
part of the Mass does not emphasise it to the detriment of should be seen as a unit; it should never happen that one
the great act of thanksgiving that follows it. is said inaudibly, the other aloud.264
At a Mass with a deacon the priest carries the bread to the • The preparation of the chalice is a function of the deacon.
altar says the appropriate formulary and then places the When no deacon is present, the priest prepares the chalice.
bread on the altar. The deacon pre p a res the chalices passes The one who prepares the chalice says the prayer By the
it to the priest who says the appropriate prayer and then mystery inaudibly.265
places it on the altar.
• The chalice may be prepared at the side table before being
When a deacon is not present the priest will pass the wine brought to the altar.266
to a server who will hold it until the priest is ready to pre p a re
the chalice. • Where more than one chalice is being pre p a red the water
is best added to the wine before it is poured into the chalices.
Alternatively those bringing the bread and wine in the
procession of gifts may accompany the priest to the altar and
present the gifts to him there (prior to his praying the
appropriate prayers and placing them on the altar).
78 Celebrating the Mass Liturgy of the Eucharist 79
Incense • The prayer may be sung or said; the assembly responds, Amen.
183 Incense may be used at the preparation of the gifts to
honour the bread and wine, symbolising the Church’s offering • After concluding the Prayer over the Offerings, the priest
and prayer rising in the sight of God, and to acknowledge the should make a distinct pause to make clear that the
presence and action of Christ in the priest celebrant, the preparation of the gifts (the “taking”) is complete and that
ministers, and the rest of the assembly.267 the Eucharistic Prayer (the “giving thanks”) is now about
to begin.
• The priest incenses the gifts, the Cross and the altar. The
deacon or other minister incenses the priest and the rest of Eucharistic Prayer
the assembly.
186 The Eucharistic Prayer, the centre and summit of the
• When the members of the assembly, including the other
entire celebration, sums up what it means for the Church to
ministers, are incensed at this time, they stand.
celebrate the Eucharist. It is a memorial proclamation of
Washing of Hands praise and thanksgiving for God’s work of salvation, a
proclamation in which the Body and Blood of Christ are
184 The washing of hands was well known in Judaism, as in
made present by the power of the Holy Spirit and the people
early Christianity, as a symbolic expression of the need for inner
are joined to Christ in offering his Sacrifice to the Father. The
purity at the beginning of a religious action.268 It retains this
Eucharistic Prayer is proclaimed by the priest celebrant in
spiritual meaning even when there is now no practical necessity
the name of Christ and on behalf of the whole assembly,
for the priest to wash his hands.
which professes its faith and gives its assent through
• For the sake of authenticity, this action needs to be perf o rm e d dialogue, acclamations, and the A m e n . 271 Since the
with dignity and deliberation. An appreciable quantity of Eucharistic Prayer is the summit of the Mass, it is appro p r i a t e
water is poured from a jug and the hands are dried with for its solemn nature and importance to be enhanced by
a towel. being sung.
• The words from Psalm 50 (51), like the previous formulary 187 The Eucharistic Prayer is proclaimed over the people’s
With humble and contrite hearts, are an expression of gifts. Through this prayer which has a rich and varied tradition,
the priest’s personal preparation and are not the Church gives praise and thanks for God’s holiness and
pronounced audibly.269 justice and for all God’s mighty deeds in creating and redeeming
the human race, deeds which reached their climax in the
Prayer over the Offerings incarnation, life, death, and resurrection of Jesus Christ. In the
185 The Prayer over the Offerings concludes the preparation Eucharistic Prayer the mystery of Christ’s saving death and
of the gifts and points forward to the Eucharistic Prayer.270 resurrection is recalled; the Last Supper is recounted; the
memorial Sacrifice of his Body and Blood is presented to the
• The priest invites the people to pray using the formulary Father; and the Holy Spirit is invoked to sanctify the gifts and
Pray brethren... transform those who partake of them into the body of Christ,
uniting the assembly and the whole Church and family of God,
living and dead, into one communion of love, service, and
praise to the glory of the Father.
80 Celebrating the Mass Liturgy of the Eucharist 81
188 The following Eucharistic Prayers are provided in the Missal.272 Children, with their variety of acclamations, will be most
e ffective in engaging the children when sung. The three
• In the Order of the Mass. prayers use diff e rent levels of language. Prayer I may be more
Eucharistic Prayers I-IV are the principal prayers and suitable for those only recently introduced to the Eucharist.
are for use throughout the liturgical year. Eucharistic Prayers II and III may be more appropriate as children grow
Prayer IV has a fixed preface and so may only be used in sacramental awareness and in familiarity with the
when a Mass has no preface of its own and on Sundays Eucharistic liturgy. The texts are rich in catechetical themes
in Ordinary Time. 273 which may be drawn upon when preparing children for the
Eucharistic celebration and as the basis for reflecting with
• Also published in the Missal are the them afterward on, for example, the nature of the Eucharist
as thanksgiving for creation and salvation, the role of the
Eucharistic Prayers for Masses of Reconciliation I and II. Spirit and the real presence of Christ in the Eucharist and the
These express thanksgiving in the context of the Church, the concepts of Sacrifice, Sacrament, and meal.
reconciliation won by Christ. They are particularly
appropriate for use during the season of Lent and may be The Eucharistic Prayer for the Deaf approved for use in
used at other times when the mystery of reconciliation is England and Wales is not included in the Missal. It may
reflected in the readings or other texts of the Mass or is the only be used in celebrations where a significant number of
reason for a particular gathering of the faithful. They may deaf people are present and where the prayer can be
be used with any Preface of a penitential character.274 signed by the priest celebrant.
The Eucharistic Prayer for Masses for Various Needs and 189 The following elements may be recognised as
Occasions. The four forms of this Eucharistic Prayer (The characteristic of the Eucharistic Prayer.278 They do not all appear
C h u rch on the way to unity; God guides the Church on with equal weight in every Eucharistic Prayer.
the way of salvation; Jesus, way to the Father; Jesus, the
compassion of God) may be used in various Dialogue
c i rcumstances. Its proper prefaces and closely re l a t e d 190 Since the celebration of Mass is a communal action,
i n t e rcessions make it particularly suited to use with the the dialogue between priest celebrant and the assembly is of
formularies of the Masses for Various Needs and special value. It is not only an external sign of communal
Occasions.275 The times when Masses for Various Needs celebration, but also fosters and brings about communion
and Occasions may and may not be celebrated are between priest and people. 279 The dialogue establishes at the
indicated on the table Occasions when the Mass texts of outset that the Eucharistic Prayer is prayed in the person and
the day may be replaced may be found on the Liturg y power of the Lord who is with the Church, and in the name
O ffice website.276 of the whole assembly and indeed of the whole Church in
heaven and on earth. All are invited, in the biblical term, to
Eucharistic Prayers for Masses with Children I-III. These lift up their hearts, that is, to raise up and place in God’s
may be used at Masses when children constitute a presence their entire being, thoughts, memories, emotions,
significant proportion of the assembly. These texts are for and expectations, in grateful attention and anticipation.
the purpose of enhancing the participation of children in
this central prayer of the Mass and of preparing them to take
full part in Masses with adults.277 The Eucharistic Prayers for
82 Celebrating the Mass Liturgy of the Eucharist 83
• The voice, gestures, and stance, the entire demeanour of the • Eucharistic Prayer II has a proper preface, based like the
priest celebrant help to convey the importance and the rest of the prayer on an ancient Roman model, but other
urgency of this invitation. This may be most effectively prefaces may be substituted for it, especially those
achieved by singing. which summarise the mystery of salvation, such as the
Common Prefaces. 283
• Before the dialogue, the priest may introduce the Eucharistic
Prayer by suggesting very briefly particular motives for • Eucharistic Prayer IV is constructed on an Eastern model.
thanksgiving.280 Its preface is a fixed and integral part of the prayer, whose
themes continue beyond the S a n c t u s. For this reason, it is
Preface always to be used with its own pre f a c e . 284 This is also true
191 The praise and thanksgiving from which the entire of the four forms of the Eucharistic Prayer for Various
Eucharist takes its name is especially concentrated in the Needs and Occasions, and the Eucharistic Prayers for
“preface”, which proclaims the Church’s thanks for the saving Masses with Children.
work of God. In the Eastern tradition this is a fixed part of the
Eucharistic Prayer, beginning the praise of God and the Sanctus Acclamation
rehearsal of God’s mighty deeds that continue throughout the 192 In this acclamation the assembly joins its voice to that of
prayer. In the Roman tradition the preface has been a variable all creation in giving glory to God, with words inspired by the
element, stressing one aspect of God’s saving work according to vision of Isaiah (6:3). In each celebration of the Eucharist, the
the day, the feast, the season, or the occasion. In the current Church is taken up into the eternal liturgy in which the entire
English edition over eighty such prefaces from ancient and communion of saints, the heavenly powers, and all of creation
more recent sources are provided for use with Eucharistic give praise to the God of the universe.
Prayers I, II, and III.281
• This acclamation is an integral part of the Eucharistic
• The preface is not a preliminary to the Eucharistic Prayer, but Prayer. It belongs to priest and people together.285 Of its
the first part of it. It indicates a proclamation, a speaking out very nature it is a song and should be sung, even if on
before God and the faithful, rather than a foreword or occasion the preface is not sung. Choir or cantor parts may
prelude. For this reason it is most appropriately sung. also be sung if they facilitate and enhance the
congregation’s participation.
• The Eucharistic Prayer is always expressed in the first person
plural. It is the whole assembly of the faithful that joins • Settings of the Sanctus Acclamation, together with Memorial
itself to Christ in acknowledging the great things God Acclamation and Amen should form a unity which reflects
has done and in offering the Sacrifice, even when one the unity of the whole Eucharistic Prayer.
voice speaks in the name of all. It is the responsibility
of the priest, acting in the person of Christ, the head of Epiclesis
the Church, to proclaim the prayer with and for the 193 In these sections of the prayer, before and after the
people, to engage their attention, and to elicit their narrative of institution, the Church invokes God’s Spirit to
involvement throughout.282 hallow and consecrate the gifts, asking that they become the
Body and Blood of Christ, and to gather those who receive
them into a true communion of faith and love. Through the
sanctifying power of the Holy Spirit the repetition of the Lord’s
84 Celebrating the Mass Liturgy of the Eucharist 85
words of institution is efficacious, the memorial of Christ’s death • As a narrative it is also recited for the benefit of the assembly.
and resurrection is effected, and the Church is built up again as It should therefore be proclaimed reverently, audibly,
the body of Christ in the world.286 and intelligibly.
• The life-giving power of the Spirit, who moved over the waters • On concluding the words over the bread, the priest shows the
in the first days of creation and overshadowed Mary in the Body of the Lord to the people, and subsequently does the
moment of the incarnation, is vividly expressed by the ancient same with the chalice. The scale of the gesture will be indicated
gesture of bringing together the hands with the palms by the size and situation of the assembly. The gesture should
downward and extended over the elements to be consecrated. be deliberate and re v e rent, but not prolonged, for this would
When done with great gravity and deliberation, this gesture a ffect the unity and continuity of the Eucharistic Prayer. It is
can re i n f o rce powerfully the understanding of the words and most desirable that this gesture of ‘showing’ be quite distinct
of the Spirit’s action. This is a laying on of hands and is the f rom the elevation, which forms part of doxology of the prayer.
same sacramental gesture used in Ordination, Confirmation,
the Anointing of the Sick, and the Sacrament of Reconciliation. • The bread must not be broken during the institution narrative.
The Eucharistic Prayer is not a dramatic presentation of the
• In accord with ancient tradition, if there are concelebrating Lord’s Supper but a thanksgiving prayer off e red in
priests, they stretch out both their hands toward the remembrance of that event and the other saving events of the
elements.287 The gesture made by the concelebrants should Paschal Mystery. It is about anamnesis not mimesis. The bread
not be exaggerated, drawing attention to the action of the that has become the Body of the Lord is not broken until the
concelebrants. The full impact of their gesture is best fraction rite, the Breaking of the Bread.289
conveyed when the concelebrants simply and naturally
Memorial Acclamation
accompany the gestures of the presider.
195 The Memorial Acclamation of the people in the
Institution Narrative and Consecration Eucharistic Prayer confesses the Church’s belief in the central
194 At the heart of the Eucharistic Prayer, the account of the Last mystery of our faith, the Paschal Mystery of Christ’s death,
Supper is recited. The words of Jesus, in which he gave himself to resurrection, and presence among his people.
his disciples as their food and drink, are now repeated in the
• The Memorial Acclamations provided are not specific to
context of this prayer of praise. In the power of the Spirit, these
any Eucharistic Prayers; each may be used with any of
words achieve what they promise and express: the presence of
the prayers.
Christ and his Sacrifice among his people assembled.288 Everything
for which God has been thanked and praised, all that was • As acclamations they are intended to be sung.
accomplished in the history of salvation, is summed up and made
p resent in the person of the crucified and risen Lord. • The memorial acclamation should not be replaced by
other texts.
• This narrative is an integral part of the one continuous
prayer of thanksgiving and blessing. It should be
proclaimed in a manner which does not separate it from its
context of praise and thanksgiving.
86 Celebrating the Mass Liturgy of the Eucharist 87
Anamnesis and Offering which is endorsed and ratified by all present in their
196 The whole action of the Eucharist is done in obedience to acclamation Amen. Saint Paul considered this ratification by the
the Lord’s command, as a memorial of him, recalling especially assembly to be essential to the thanksgiving prayer (see 1
his blessed Passion, glorious Resurrection, and Ascension into Corinthians 14:15-16), and early Christian writers laid great
heaven. The Church understands this memorial as a living stress on it as the people’s confirmation of all that was
re p resentation before God of the saving deeds which God has proclaimed on their behalf by the priest.293
accomplished in Christ, so that their fullness and power may be
effective here and now. In this memorial re p resentation, the 199 Through Christ, with him, and in him, all is turned to
C h u rch offers the one Sacrifice of praise and thanksgiving, a the Father’s glory by the action of the Holy Spirit. At this
sacramental offering of the Sacrifice made “once for all” by climax of the prayer the consecrated elements are raised
Christ, the “holy and living Sacrifice” that “brings salvation to all high in a gesture that vividly expresses the true nature of the
the world.” It is an offering made by the whole Church, but Eucharistic Sacrifice as the offering of the Church through
especially by those here and now assembled who, in the power Christ the High Priest, with Christ, who is really present in
of the Holy Spirit, offer themselves with and through Christ, the the Church, in Christ, who has incorporated his people into
Victim and Priest who joins the Church’s offering to his own.290 himself by the action of the Holy Spirit.
• Local patrons or saints whose Feast or memory is being • At the conclusion of the Eucharistic Prayer, the priest
celebrated may be mentioned in the intercessions of should make a distinct pause to make clear that the
Eucharistic Prayer III.292 Eucharistic Prayer (the “giving thanks”) is complete and
that the Communion Rite (the “breaking and sharing”) is
about to begin.
Doxology
198 Faithful to the Jewish pattern of prayer known and used
by Jesus and his disciples, the Eucharistic Prayer concludes
where it began, with an ascription of praise and glory to God,
89
Chapter 7
Communion Rite
200 The eating and drinking together of the Lord’s Body
and Blood in a Paschal meal is the culmination of the
Eucharist. The assembly is made ready to share in this
banquet by a series of rites that lead from the Eucharistic
Prayer directly to the Communion. The themes underlying
these rites are the mutual love and reconciliation that are
both the condition and the fruit of worthy communion and
the unity of the many in the one. These themes are
symbolised at both the natural and the sacramental level in
the signs of bread and wine now become the Body and
Blood of Christ.295
• As the family prayer of all God’s children, the Lord’s Prayer • The peace is always exchanged, though the invitation which
belongs to the whole assembly. When sung, the setting chosen introduces it is optional.297
should be capable of being sung by all present. In this case, it
will normally be desirable for the priest to sing the embolism • In England and Wales the customary sign is a handshake,
that follows and for the priest and people together to sing the however, it is important that this is not seen simply as a
concluding acclamation For the kingdom. If it is not possible greeting but as expressing peace, communion and charity.
for the priest to sing the embolism, a spoken embolism may A handclasp may be a more authentic sign than the
be accompanied by quiet instrumental underpinning, leading customary handshake.
directly into the assembly’s concluding acclamation.
• All the members of the assembly, ministers and people, turn
The Rite of Peace to those immediately around them.298 It is not transmitted in
202 A ritual kiss is mentioned in the oldest writings of the New sequence, as it were from a single source. Christ, who is its
Testament and is found in the Eucharistic liturgy from the earliest only source, is present and active in the assembly.
days of the Church (see Romans 16:16). In most traditions it
occurs before the Presentation of Gifts and is understood as a • The sign is sufficiently strong and expressive in itself not to
manifestation of that mutual love and reconciliation that Jesus need explanatory song or commentary.
called for before the offering of sacrifice (see Matthew 5:23). Breaking of the Bread (Fraction)
Eventually in the Roman tradition it found its place after the
Lord’s Prayer, whose themes of mutual forgiveness it echoes. In 205 This characteristic action of Christ at the feeding of
the early Church it was described as a “seal” placed on prayer. the multitude, at the Last Supper, and at his meals with the
disciples after his resurrection was so central to the
203 The biblical concept of peace includes total well-being, a Eucharist that it seems to have given its name to the entire
life in harmony with God and with ourselves, with our celebration in the days of the Apostles. The natural, the
neighbours and with the whole of creation. Such peace can only practical, the symbolic, and the spiritual are all inextricably
be the pure gift of God. It is won for us by the risen Christ, linked in this most powerful symbol. Just as many grains of
p resent in the midst of the assembly, and so it is the peace of wheat are ground, kneaded, and baked together to become
Christ that is exchanged. one loaf, which is then broken and shared out among many
to bring them into one table-fellowship, so those gathered
204 The exchange of peace prior to the reception of are made one body in the one bread of life which is Christ
Communion is an acknowledgement that Christ whom we receive (see 1 C o r i n t h i a n s 10:17).
in the Sacrament is already present in our neighbour. In this
exchange the assembly acknowledges the insistent Gospel truth 206 In order for the meaning of this symbolism to be
that communion with God in Christ is enjoyed in communion with perceived, both the bread and the breaking must be truly
our sisters and brothers in Christ. The rite of peace is not an authentic and recognisable. The eucharistic Bread is to “have
e x p ression merely of human solidarity or good will; it is rather an the appearance of food” and is to be made so that it is able
opening of ourselves and our neighbours to a challenge and a gift to be broken and distributed to at least some of the members
f rom beyond ourselves. Like the Amen at Communion, it is the of the assembly.299
acceptance of a challenge, a profession of faith that we are
members, one with another, in the body of Christ.
92 Celebrating the Mass Communion Rite 93
• The Breaking of the Bread is done with dignity and deliberation, Communion
by the priest celebrant, if necessary with the help of a deacon
or a concelebrant.300 It begins after the exchange of peace is Private Preparation of the Priest
completely finished, and the attention of the assembly is again 207 The prayer for the private preparation of the priest is
focused on the action taking place at the holy table. recited inaudibly. At this time the faithful prepare themselves
quietly and in their own way for Communion.302
• The regular use of larger Breads will foster an awareness of the
fundamental Eucharistic symbolism in which the whole Invitation to Communion
assembly, priest and people, share in the same bread. At every 208 The consecrated elements, the Lord’s Body and Blood, are
Mass at least one large Host is broken into several portions. raised up and shown to the people in a gesture that is inviting but
One of these portions is consumed by the priest, the rest are dignified. The congregation is invited to Communion with words
distributed to at least some other members of the assembly. that express the confidence of the baptised and to which they
respond with the humility of the centurion (see Matthew 8:9).
• If additional patens are needed for the distribution of the Body
of the Lord they are to be brought to the altar at this time. Distribution of Communion
• During the Breaking of the Bread, the Agnus Dei is sung or 209 Faithful to the Lord’s command to his disciples to “Take
said. The assembly calls on Jesus as the Lamb of God (see and eat,” “Take and drink,” the assembly completes the
John 1:29, 36) who has conquered sin and death (see 1 Eucharistic action by together eating and drinking the elements
Peter 1:18; Revelation 5:6, 13:8). The Agnus Dei is a litany- consecrated during the celebration. It is most desirable that the
song intended to accompany the action of breaking and faithful share the chalice. Drinking at the Eucharist is a sharing
may therefore be prolonged by repetition. It loses its entire in the sign of the new covenant (see Luke 22:20), a foretaste of
purpose if a perfunctory Breaking of Bread is already the heavenly banquet (see Matthew 26:29), a sign of
completed before the Agnus Dei has even begun. participation in the suffering Christ (see Mark 10:38-39).303
• If commissioned ministers are to assist at Communion, it is 210 The Communion procession expresses the humble patience
desirable that they are in place on the sanctuary by the end of the poor moving forward to be fed, the alert expectancy of
of the exchange of peace. God’s people sharing the Paschal meal in readiness for their
j o u rney, the joyful confidence of God’s people on the march
• The faithful are not ordinarily to be given Communion from toward the promised land. In England and Wales it is through this
the tabernacle.301 When, for genuine pastoral reasons, for action of walking solemnly in procession that the faithful make
example, the late arrival of unexpected numbers, the bread their sign of reverence in preparation for receiving Communion.304
consecrated at the Mass must be supplemented with the
Body of the Lord consecrated and reserved in the tabernacle 211 All signs of discrimination or distinctions among persons
after a previous Mass, this may be brought reverently but at the Lord’s table are to be avoided.
without ceremony from the tabernacle to the altar at the
Breaking of the Bread.
94 Celebrating the Mass Communion Rite 95
• There should be a sufficient number of ministers to assist in Blessings and Spiritual Communion
the distribution of Communion. This will normally mean 212 Even though some in the assembly may not receive
two ministers of the Precious Blood to each minister of the ‘sacramental’ Communion, all are united in some way by the
Body of the Lord.305 Holy Spirit. The traditional idea of ‘spiritual’ Communion is
an important one to remember and reaffirm. The invitation
• It is most desirable that all who minister the Eucharist take often given at Mass to those who may not re c e i v e
full part in the entire liturgy: sharing in the proclamation of sacramental Communion – for example, children before
the word, the offering of the Eucharistic sacrifice, and in their First Communion and adults who are not Catholics – to
Holy Communion.306 receive a ‘blessing’ at the moment of Communion
emphasises that a deep spiritual communion is possible
• The pastor or priest celebrant should see to the full and proper even when we do not share together the Sacrament of the
implementation of Communion under both kinds in accordance Body and Blood of Christ.311
with the provisions made by the Conference of Bishops. Even
when Communion is given under both kinds, however, the Communion Song
communicant may refrain from drinking from the chalice.
213 The Communion of priest and people is helpfully
• The Conference of Bishops allows the reception of the Body accompanied by prayerful congregational song. This singing is
of the Lord in the hand. However, the choice whether to meant to express the communicants’ union in spirit by means of
receive in this manner is the prerogative of the communicant.307 the unity of their voices, to give evidence of joy of heart, and
to highlight more the “communitarian” nature of the
• By tradition the deacon ministers the chalice.308 Beyond this, no Communion procession The Roman Rite provides an antiphon
distinctions are made in the assignment of the consecrated to be sung at this point. The antiphon may be replaced by a
elements to particular ministers for distribution. There f o re psalm or suitable liturgical song. The text and the music should
when a concelebrating priest or priests and other ministers be suited to the mystery being celebrated, the part of the Mass,
s h a rein the distribution, the elements are not assigned on the the liturgical season or the day.312 The singing continues for as
basis of any distinction between the ministers, cleric or lay, long as the faithful are receiving the Sacrament. If, however,
male or female. All may minister either element. This avoids there is to be a hymn after Communion, the Communion chant
any seeming depreciation of one or other of the consecrated should be ended at the right time.313
elements or of a particular ministry.
• The communion song begins immediately after the common
• If Communion under both kinds is given by intinction (which is recital of L o rd, I am not worthy and normally should
not recommended in England and Wales), the communicant continue until all the assembly have received Communion.
may choose to receive under the form of bread only. When
Communion in the form of intinction is given, the following • So as not to encumber the assembly with books or
f o rmula is said, “The Body and Blood of Christ,” and the scripts during the procession, the song may be led by
communicant responds, “Amen”.309 Intinction can only be cantor or choir and include a repeated response or
administered by a minister and may not be self-administered.310 refrain from the assembly.
• When it is clear that the communion procession is going • Silence and true stillness can be achieved if all, the assembly
to take a long time, thought should be given to extending and its ministers, take part in it.
the duration of the communion song by way of musical
• As an alternative or addition to silent contemplation, a psalm
improvisation, rather than adding additional songs or
or song of praise may be sung. Since there should normally
allowing part of the communion procession to take
have been singing during Communion, silence may be
place in silence. However, when necessary a second
more desirable.316
communion song or a motet may be sung or instrumental
music played. • This period of deep and tranquil communion is not to be
interrupted even by parish announcements, which if
• Many traditional Eucharistic hymns were composed for needed come correctly on the Concluding Rite, or the
Benediction of the Most Blessed Sacrament. They concentrate taking of a collection. Nor should this silence be broken or
on adoration rather than on the action of communion and overlaid by the public reading of devotional material.
may not be appropriate as communion songs.
Prayer after Communion
• When there is no music to accompany the procession the 216 In a final presidential prayer that brings to a close the
antiphon might be recited by the priest. This should be Communion Rite, the community of faith asks that the spiritual
done after he has received Communion and before he effects of the Eucharist be experienced in its members’ lives.317
distributes Communion to the faithful.
• The prayer may be sung or said; the assembly responds, Amen.
Purification of Eucharistic Vessels
214 When Communion is completed, the altar table is
cleared again and the eucharistic vessels are purified. The
purification of the vessels should be performed with
re v e rence, though briefly and inconspicuously. Especially if
there are several vessels, their purification is preferably left
until after Mass.
Chapter 8
Concluding Rites
217 After the Communion Rite, the Mass closes with a brief
Concluding Rite. Its purpose is to send the people forth to put
into effect in their daily lives the Paschal Mystery and the unity
in Christ which they have celebrated. They are given a sense of
abiding mission, which calls them to witness to Christ in the
world and to bring the Gospel to the poor.
Announcements • The ministers may depart before the Prayer after Communion
219 Just as the introductory comments by the priest at the prayer, immediately after the Prayer after Communion or as
beginning of the celebration may help the assembly to a part of the concluding procession of ministers.
better appreciation and experience of the mysteries
celebrated in the Eucharist, so also the pastoral • Local circumstances will determine which of these various
announcements at the end may help the people make the options will be most fitting in any particular parish.
transition from worship into renewed Christian witness in
society. They should help people become aware of the faith 221 The Presider will normally speak words of dismissal or
life and pastoral activity of the community and invite missioning over the ministers taking Holy Communion to the
participation in the ongoing work of the Church. sick and housebound. These words may be based on the words
of the Communion antiphon, on the readings of the day, or in
• Ordinarily announcements, when required, should be brief a simple form such as:
enough for the assembly to remain standing.
Go now, to our sisters and brothers
• In order to respect the dignity of the ambo as the place of unable to be with us for reasons of sickness and infirmity.
God’s word, announcements are made from some other place.
Take to them from our celebration
• Announcements may be made by the deacon, by the priest the word of God and Holy Communion,
if he prefers, or by another member of the community.320 that they might share with us
these signs of the Lord’s goodness.
• On occasion, perhaps in connection with special appeals
and collections someone may be invited to speak to the Greeting
assembly in connection with this work. Where possible, it is 222 The greeting The Lord be with you helps the assembly to
desirable that they participate in the whole celebration. focus attention again on the prayerful aspect of the blessing.
Dismissal of Commissioned Ministers taking Communion Blessing
to the Housebound or Sick 223 As Scripture attests, all beings are created and kept in
220 It is fitting for Holy Communion to be taken directly from existence by God’s gracious goodness. They are themselves
Mass to the sick or those unable to leave their homes. blessings from God and should move us to bless God in return.
This is above all true since the Word has come in flesh to make
• Appropriate times for the deacons, acolytes, or commissioned all things holy by the mystery of the incarnation.
ministers of Holy Communion to receive a pyx from the
priest and be ‘sent’ to take Holy Communion and leave the 224 Blessings, there f o re, refer first and foremost to God,
assembly are either after the Communion of the people or whose majesty and goodness they extol, and they involve
immediately before the final blessing. human beings, whom God governs and by divine
providence pro t e c t s . 321
102 Celebrating the Mass Concluding Rites 103
• The priest celebrant is encouraged to give a more solemn • Beginning at the Easter Vigil and up to and including
form of blessing on Sundays and holy days. He may use the Second Sunday of Easter, the double a l l e l u i a i s
either a solemn blessing or a Prayer over the People. When added to the dismissal and the response. It is also
either of these forms of blessing is used, it is the function of added on Pentecost.
the deacon, after the greeting, to invite the people to
dispose themselves in reverence to receive the blessing. • The practice of a final song or hymn is foreign to the
Roman Rite, which is notably brief in its concluding rites.
• In the case of the solemn blessing, the priest extends his The use of a final hymn at Mass which keeps ministers
hands over the people as he sings or says the formula of the and assembly in their place after the dismissal detracts
blessing in such a way that the assembly is clearly invited somewhat from the dimension of missionary imperative
to respond with an Amen to each invocation. The threefold present in the dismissal texts. The use of instrumental
solemn blessings touch upon various aspects of a feast or of music, particularly an organ voluntary, is more
divine graciousness and often they affirm the mission of the appropriate to this moment.
Eucharistic assembly.
Dismissal
225 The Dismissal sends the members of the congregation
forth to praise and bless the Lord in the midst of their daily
responsibilities.322
Abbreviations
AAS Acta Apostolicæ Sedis, Commentarium officiale Vatican City (1909– ). GS Vatican Council II, Pastoral Constitution on the Church in the
Modern World Gaudium et Spes, 7 December 1965.
BB Roman Ritual, Book of Blessings, editio typica, 1984.
HCWE Roman Ritual, Holy Communion and Worship of the Eucharist
CB Congregation for Divine Worship, C e remonial of Bishops,
outside Mass, 21 June 1973.
14 September 1984.
ID Sacred Congregation for the Sacraments and Divine Worship,
CCC Cathechism of the Catholic Church, 2nd edition, 2000.
Instruction Inaestimabile Donum April 3, 1980: AAS 72 (1980).
CP C o n g regation for Divine Worship, Instruction Calendaria
LG Vatican Council II, Dogmatic Constitution on the Church Lumen
particularia, on the revision of particular calendars and of the
Gentium, 21 November 1964.
propers for offices and Masses, 24 June 1970: AAS 62 (1970).
LM Roman Missal, Lectionary for Mass, 2nd English edition, 1981,
DMC Congregation for Divine Worship, Directory for Masses with
Introduction.
Children, 1 November 1973: AAS 66 (1974).
MQ Pope Paul VI, Motu Proprio, Ministeria Quaedam, 15 August
DD Pope John Paul II, Apostolic Letter Dies Domini (On keeping the
1972: AAS 64 (1972).
Lord’s day holy), 31 May 1998: AAS 90 (1998).
MS Congregation of Rites, Instruction Musicam Sacram, on music
DPNE Pontifical Council for the Promotion of Christian Unity.
in the liturgy, 5 March 1967: AAS 59.
Directory for the application of the Principles and Norms of
Ecumenism, 25 March 1993. OBOB Catholic Bishops’ Conferences of England and Wales, Ireland,
and Scotland, One Bread, One Body, 1998.
EP Congregation for Divine Worship, Circular Letter Eucharistiæ
participationem, to the presidents of the Conferences of Bishops, PO Vatican Council II, Decree on the Ministry and Life of Priests,
on the Eucharistic Prayers, 27 April 1973: AAS 65 (1973). Presbyterorum Ordinis.
EPCR C o n g regation for Divine Worship, Eucharistic Prayers for Masses PS Congregation for Divine Worship, Circular letter, Paschale
with Children and for Masses of Reconciliation, 1 November 1974. Solemnitatis, 16 January 1988.
EPVN Congregation for Divine Worship, Eucharistic Prayer for Masses RCIA Roman Ritual, Rite of Christian Initiation of Adults, 2nd English
for Various Needs and Occasions, 6 August 1991. Edition, 1985.
EuchMyst Congregation of Rites, Instruction Eucharisticum mysterium, on RDCA Roman Pontifical: Rite of the Dedication of a Church and an
the worship of the Eucharist, 25 May 1967: AAS 59 (1967). Altar, editio typica, 1984.
GILH Divine Office, General Instruction of the Liturgy of the Hours, RM Roman Missal, Roman Missal, editio tertia, 20 April 2000.
11 April 1971. RO Roman Pontifical, Rites of Ordination of Bishops, Presbyters,
GIRM Roman Missal, General Instruction of the Roman Missal, 20 April 2000. and Deacons, second typical edition, 1993.
GNLYC Congregation of Rites, General Norms for the Liturgical Year RS Congregation for Divine Worship, Instruction Redemptionis
and the Calendar, 21 March 1969. Sacramentum, 25 March 2004.
SC Vatican Council II, Constitution on the Liturgy Sacrosanctum
Concilium, 4 December 1963.
106 Endnotes 107
Endnotes
97 144
SC 112. GIRM 320.
98 145
GIRM 41. GIRM 321.
99 146
GIRM 41. GIRM 321, RS 49.
An Introduction 47
GIRM, 103-4, 39-41. 100
SC 112, 113. 147
GIRM 322.
48
1
OBOB 3 (cf. CCC, nos 1328, 1332; Acts of the GIRM 61-64, 102. 101
GIRM 39-41. 148
GIRM 323, RS 48, 50.
Apostles 2.42; LG 11). 49
GIRM 48, 87. 102
2
www.liturgyoffice.org.uk 149
ID 8.
RM, Preface I for Easter. 50
GIRM 102. 103
3
GIRM 32. 150
www.liturgyoffice.org.uk
EuchMyst 3, a-c: AAS 59 (1967), pp. 540-542. 51
GIRM 104. 104
GIRM 313. 151
4 52
GIRM 328-332.
GIRM 72. GIRM 103. 105
GIRM 313. 152
53
GIRM 335.
5
GIRM 28; RM, LM, 10. GIRM 103, 313. 106 153
GIRM 336.
54
LM, 19-20; GIRM 40; MS 7, 29: AAS 59 (1967),
6
GIRM 91. GIRM, 111, 352, 366. pp. 302, 308-209. 154
GIRM 337, 343, 344.
55
7
SC 14, 28; GIRM 16, 17, 18, 19, 20. GIRM 80. 107
www.liturgyoffice.org.uk 155
GIRM 345-6.
56
8
SC 49, 106; GNLYC 4; GIRM 19. Cf. DD GIRM, 162, 281. 108 156
GIRM 119b, 336, 338.
GILH 202; EP 18: AAS 65 (1973), p.347.
Chapter 3. 57
GIRM 162. 109 157
9 EP 18: AAS 65 (1973), p.347. GIRM 339.
SC 28. 58
GIRM 100. 110 158
10 LM 28, GIRM 56. GIRM 346, RS 121, 127.
SC 7; GIRM 27. 59
GIRM 106. 111 159
60
GIRM 45. RS 120.
GIRM 105d. 112 160
GIRM 307.
Chapter 1 61
GIRM 45.
11
GIRM 105a; CB 37, 38. 113
GIRM 294. 161
GIRM 307.
C f . SC, 48; EuchMyst 12: AAS 59 (1967), pp. 548- 62
GIRM 292, 325, 348. 114 162
549. 39. 63
GIRM 294. GIRM 117.
12 GIRM 111, 352, RS 39. 115
GIRM 295. 163
GIRM 95. 64
PS 98.
GIRM 106. 116
GIRM 294, 295. 164
13
SC 14, RS 37. GIRM 276.
117
14
GIRM 56. Chapter 2 GIRM 296. 165
GIRM 277.
118 166
15
GIRM 34. 65
SC 7. GIRM 298, 301. Not withstanding the GIRM 277.
16
GIRM 39. 66
particular suitability of stone for altars noble 167
GIRM 305.
MS 15: pp 3045. and solid wood may also be used for the 168
17
GIRM 42, 96. 67
GIRM 42. building of altars for use in the dioceses of GIRM 305.
169
18
SC 28. 68
GIRM 43. England and Wales. GIRM 305.
170
19
SC 14. 69
GIRM 43.
119
GIRM 304. LM 35.
171
20
RS 39, 46. 70
GIRM 43.
120
GIRM 306. GIRM 349.
172
21
GIRM 97. 71
SC 30; GIRM 42.
121
GIRM 307. CB 115.
173
22
GIRM 91. 72
GIRM 43.
122
GIRM 308. LM 37.
174
23
SC 7, GIRM 27. 73
GIRM 275.
123
GIRM 305. www.liturgyoffice.org.uk
24 124
LG 23; RO 13. 74
GIRM 275, 43. SC 7.
25
LG 25, 26; RO 14; GIRM 22, 92. 75
125
GIRM 29, 309; LM 32. Chapter 3
GIRM 274. 175
GIRM 20.
126
26
PO 2; RO 101. 76
GIRM 274. GIRM 309. 176
27 127
LM 33. GIRM 23, RS 39.
GIRM 27, 92, 93. 77
GIRM 82. 177
28 128
GIRM 310. GIRM 24, 352, RS 39.
GIRM 93. 78
EP 17; AAS 65 (1973), pp 346-347; GIRM 38. 178
29 129
GIRM 27, 310. GIRM 113, 115, 116.
Rite of Ordination of a Priest 15; RS 31. 79
LM 12. 179
30 130
GIRM 124, 165; LM 26. GILH 273.
PO 5. 80
LM 28, GIRM 55, 56. 180
31 131
GIRM 310. GIRM 357, 358.
LM 38; EP pp. 346-347. 81
GIRM 29. 181
32
GIRM 30. 82
132
GIRM 311. DMC 19, 21: AAS 66 (1974), pp. 3536.
GIRM 30. 182
33
GIRM 31; LM 42. 83
133
GIRM 314. GIRM 111.
GIRM 30. 183
34
GIRM 59. 84
134
HCWE 5. GIRM 363.
GIRM 54. 184
35
GIRM 65-66. 85
135
GIRM 83, 85. cf. GIRM 364-5, and also the Eucharistic
GIRM 54. Prayers for Children, Reconciliation and
136
36
GIRM 199. 86
GIRM 54. GIRM 122, 308. Various Needs and Occasions.
137
37
GIRM 94; LG 29; RO 199. 87
GIRM 34. GIRM 308. 185
Occasions when Mass texts of the day may be
138
38
GIRM 71, 94, 175, 177; LM 50. 88
GIRM 35. GIRM 318. replaced www.liturgyoffice.org.uk
39 139
GIRM 94. 89
GIRM 34-36. Cf. The Roman Pontifical: Order of the Dedication
40
GIRM 83, 94, 178, 180, 182, 284. 90
GIRM 39. of a Church and an Altar, editio t y p i c a, 1984, Chapter 4
41
Chapter 4, no. 10; BB, Order for the Blessing 186
Pope John Paul II, Allocution Chers frères
MQ pp 529-534. 91
GIRM 40. of Images for Public Veneration by the
42 dans l’èpiscopat (March 8, 1997) 5.
GIRM 101. 92
GIRM 48, 87. Faithful, nos. 984-1031. 187
43 SC 7.
GIRM 109; LM 52. 93
GIRM 35, 40. 140
Cf. SC 125. 188
44 SC 7; GIRM 27, 46.
GIRM 99; LM 22. 94
GIRM 34, 40. 141
GIRM 318. 189
45 GIRM 47.
GIRM 118b, 119, 120, 194-5. 95
GIRM 31; EP 14: AAS 65 (1973), pp. 345-346. 142
GIRM 288, 325, 236. 190
46
GIRM 71, 197. 96 143 GIRM 48, 47; CP 40a: p. 661.
GIRM 33. GIRM 351.
108 Celebrating the Mass Endnotes 109
This Index guides the user to both ‘ The General Instruction of the Roman Missal’ ( 3 rd Edition) Christ, Presence of 27, 29, 93 1, 19, 22, 37, 41, 98, 99
and to ‘Celebrating the Mass’, abb reviated here re s p e c t i ve ly to GIRM 3 and CTM. R e fe rences are Christmas, Season of
to para graph nu m b e rs in both tex t s . choice of texts 353-355 133
vestment colours 346 112
GIRM 3 CTM see also Calendar; Liturgy Preparation
Church
Acclamations 34-35, 40, 62-63, 79, 147, 151 24, 77, 89, 164-165, 192, 195, 199 celebration of Mass is central 16-20 1, 18, 21
Acolyte 98, 100, 187-193, 339 40 Churches, Design of 288-313 93-105
see also Holy Communion, Ciborium 329 108-109
Commissioned Ministers of; Ministers see also Vessels, Sacred
Adaptation 23-26, 352 127-138 Collect (Opening Prayer) 30, 54, 127, 259, 363 72, 150
By Conference of Bishops 383-399 Collection 73, 140 180
By Diocesan Bishop 386-387 see also Processions
see also Conference of Bishops Colours 345-347 112
Advent Commentators 105
choice of texts 353-355 133 Common Texts 34-36 74
flowers, use of 305 118 Communion, Holy
musical instruments, use of 313 86 see Holy Communion
vestment colours 346 112 Communion Rite 80-89, 152-165, 181-183, 200-216
Alb 336, 339 111 237-249, 266-270
Altar 73, 273, 296-308 97, 141 Communion Chant 37, 86-87 213
linen 113 see also Communion Rite,
Altar Servers 100 47 Hymn after Communion
see also Acolyte Communitarian Nature of Liturg y 34, 42, 86, 91, 95-96, 288, 294 8, 10, 21, 23-24,
Ambo 58, 309 98 56, 61, 73, 80, 93
Amen (Great) 79, 151, 180 199 Concelebration 22, 92, 112, 199-251 38
Announcements 90, 166, 184 219 Concluding Rites 90, 166-170, 184-186, 217-225
Art 22, 289, 292, 318, 325, 351 105 250-251, 272
Assembly Conclusions to Prayers 54, 77, 89
see Liturgical Assembly Conference of Bishops,
Banners 122-123 Adaptations by 25, 388-395 67, 112, 210, 211
Bell 150 Credence Table
Bidding Prayer see Preparation of the Place of Worship
see Prayer of the Faithful Creed
Bishop 22, 97, 112, 387 21, 26, 33, 34-35 see Profession of Faith
Blessing Cross 117, 120, 122, 276, 308, 350 103-104
at Communion 212 Dalmatic 338 111
at conclusion of Mass 90, 167, 185 223-224 Deacon 94, 171-186, 208 39
of water 51 147 Decoration of Churches 325, 351 50, 118-123
Bow 43, 137, 274-275 63 see also Banners, Flowers, Images
Bread 319-321, 323 107 Dialogues 34 73
see also Holy Communion Director of Liturgy 106 51
Breaking of Bread 83 205-206
see also Communion Rite, Easter, Season of
Lamb of God choice of texts 353-355 133
vestment colours 346 112
Calendar 352-358, 363, 394 see also Calendar; Liturgy Preparation
see also Choice of Mass Texts; Entrance Procession 47, 120-121, 172, 210, 256, 276 140-141
Liturgy Preparation Entrance Chant 37, 47-48 140
Candles 117, 120, 307 114-116 Eucharist
Cantor 104 43 action of Christ 16 21
see also Ministers, Liturgical; Psalmist action of the church 5, 16, 19, 91 21
Chair for Priest Celebrant 310 99 Institution 1, 72 18-19
Chalice 330 108-109 revision and celebration 12-15
see also Holy Communion; Sacrifice 1, 2, 17, 27, 72, 96 6, 18, 22-23, 97, 168,
Vessels, Sacred 174-175, 186-189, 196
Chasuble 119, 209, 337 111 see also B read; Christ, Presence of;
see also Vestments, Sacred Eucharistic Prayer; Holy Communion;
Choice of Mass Texts 325-385 127-138 Reservation of the Blessed Sacrament;
see also Calendar; Liturgy Preparation Wine
112 Celebrating the Mass Index 113
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